r 


^^ULOGICAL  SEMINARY  | 
J'rincetoii,  i\.  j.    ^  '  | 


D   r^M^.  ^^ -^— "-'^^^^^ -  ■ 

BV  4831  .S56  1842 
Sibbes,  Richard,  1577-1635 
The  soul's  conflict  and 
victory  over  itself  by 


/I' XX 


THE 


SOUL'S  CONFLICT 


AND 


VICTORY  OVER  ITSELF  BY  FAITH. 


BY  THE 

Rev.  RICHARD  SIBBES,  D.D. 


Psalm  cxvi. — Return  unto  thy  rest,  O  my  soul;  for  the  Lord  hath  dealt 
bountifully  with  thee. 


PHILADELPHIA: 
PRESBYTERIAN  BOARD  OF  PUBLICATION. 

PACL  T.  JONES,  PUBLISHING  AGENT. 

1842. 


Printed  by 
WILLIAM  S.  MARTIEN. 


CONTENTS. 


Page 
CHAPTER  I. — General  observations  upon  the  text,  .        .    19 

CHAPTER  II.— Of  discouragements  from  without,        .        .        22 

CHAPTERIII.— Of  discouragements  from  within,  .        .        .    27 

CHAPTER  IV. — Of  casting  down  ourselves,  and  specially  by 

sorrow — Evils  thereof,  ......         37 

CHAPTER  V. — Remedies  of  casting  down:  to  cite  the  soul,  and 

press  it  to  give  an  account, 42 

CHAPTER  VI. — Other  observations  of  the  same  nature,  .         .    48 

CHAPTER  VII. — Difference  between  good  men  and  others  in 

conflicts  with  sin, 58 

CHAPTER  VIII. — Of  unfitting  dejection :  and  when  it  is  ex- 
cessive— And  what  is  the  right  temper  of  the  soul  herein,        62 

CHAPTER  IX.— Of  the  soul's  disquiets,  God's  dealings,  and 

power  to  contain  ourselves  in  order,         .         .         .         .70 

CHAPTER  X.— Means  not  to  be  overcharged  with  sorrow,       .     74 

CHAPTER  XI. — Signs  of  victory  over  ourselves,  and  of  a  sub- 
dued spirit, 86 

CHAPTER  XII. — Of  original  righteousness,  natural  corruption, 

Satan's  joining  with  it,  and  our  duty  thereupon,       .        .         91 

CHAPTER  XIII. — Of  imagination :  sin  of  it,  and  remedies  for 

it, 102 

CHAPTER  XIV.— Of  help  by  others  :  of  true  comforters,  and 

their  graces — Method — 111  success,       ....       124 

CHAPTER  XV.— Of  flying  to  God  in  disquiets  of  souls— Eight 

observations  out  of  the  text,  .....       134 

CHAPTER  XVI.— Of  trust  in  God  :  grounds  of  it :  especially 

his  providence,     .         .         .         .         .         .         .         .144 

CHAPTER  XVII. — Of  graces  to  be  exercised  in  respect  of  Di- 
vine Providence, 151 

CHAPTER  XVIII.— Other  grounds  of  trusting  in  God  :  namely, 

the  promises — And  twelve  directions  about  the  same,         160 


4  CONTENTS. 

Page 
CHAPTER  XIX. — Faith  to  be  prized,  and  other  things  under- 
valued, at  least  not  to  be  trusted  to  as  the  chief,  .       170 

CHAPTER  XX.— Of  the  method  of  trusting  in  God,  and  the 

trial  of  that  trust, 177 

CHAPTER  XXI. — Of  quieting  the  spirit  in  troubles  for  sin. 

And  objections  answered, 185 

CHAPTER  XXII.— Of  sorrow  for  sin,  and  hatred  of  sin,  when 

right  and  sufficient — Helps  thereto,      .         .         .         .       196 

CHAPTER  XXIII.— Other  spiritual  causes  of  the  soul's  trouble 

discovered  and  removed ;  and  objections  answered,      .       204 

CHAPTER  XXIV.— Of  outward  troubles  disquieting  the  spirit; 

and  comforts  in  them,  ......       207 

CHAPTER  XXV.— Of  the  defects  of  gifts,  disquieting  the  soul. 

As  also  the  afflictions  of  the  church,     ....       213 

CHAPTER  XXVI.— Of  divine  reasons  in  a  believer,  of  his  mind- 
ing to  praise  God  more  than  to  be  delivered,         .         .218 

CHAPTER  XXVII. — In  our  worst  condition  we  have  cause  to 

praise  God — Still  ample  cause  in  these  days,        .         .       223 

CHAPTER  XXVIII.— Divers  qualities  of  the  praise  due  to  God. 
— With  helps  therein — And  notes  of  God's  hearing  our 
prayers, 230 

CHAPTER  XXIX.— Of  God's  manifold  salvation  for  his  people; 

and  why  open,  or  expressed  in  the  countenance,       .         .  242 

CHAPTER  XXX.— Of  God,  our  God,  and  of  particular  applica- 

tion, 248 

CHAPTER  XXXI. — Means  of  proving  and  evidencing  to  our 

souls  that  God  is  our  God, 257 

CHAPTER  XXXII.— Of  improving  our  evidences  for  comfort 

in  several  passages  of  our  lives, 263 

CHAPTER  XXXIII.— Of  experience  and  faith,  and  how  to  wait 

on  God  comfortably — Helps  thereto,         ....  274 

CHAPTER  XXXIV.— Of  confirming  this  trust  in  God— Seek  it 
of  God  himself.  Sins  hinder  not:  nor  Satan — Conclusion 
and  Soliloquy, 283 


TO  THE  CHRISTIAN  READER. 


There  be  two  sorts  of  people  always  in  the  visible 
Church;  one  that  Satan  keeps  under  with  false  peace, 
whose  life  is  nothing  but  a  diversion  to  present  con- 
tentments, and  a  running  away  from  God  and  their 
own  hearts,  Avhich  they  know  can  speak  no  good 
unto  them,  these  speak  peace  to  themselves,  but  God 
speaks  none.  Such  have  nothing  to  do  with  this 
Scripture;  the  way  for  these  men  to  enjoy  comfort, 
is  to  be  soundly  troubled.  True  peace  arises  from 
knowing  the  worst  first,  and  then  our  freedom  from 
it.  It  is  a  miserable  peace  that  ariseth  from  ignorance 
of  evil.  The  angel  troubled  the  ivaters,  John  v.,  and 
then  cured  those  that  stepped  in.  It  is  Christ^s  man- 
ner to  trouble  our  souls  first,  and  then  to  come  with 
healing  in  his  wings.  ' 

But  there  is  another  sort  of  people,  who  being  drawn 
out  of  Satan's  kingdom  and  within  the  covenant  of 
grace,  whom  Satan  labours  to  unsettle  and  disquiet : 
being  ih.Q  god  of  the  world, \\e  is  vexed  to  see  men  in  the 
world,  walk  above  the  world.  Since  he  cannot  hinder 
their  estate,  he  will  trouble  their  peace,  and  damp  their 
spirits,  and  cut  asunder  the  sinews  of  all  their  endea- 
vours. These  should  take  themselves  to  task  as  Da- 
vid doth  here,  and  labour  to  maintain  their  portion. 


6  TO    THE    CHRISTIAN    READER. 

and  the  glory  of  a  Christian  profession.     For  whatso- 
ever is  in  God,  or  comes  from  God,  is  for  their  com- 
fort.    Himself  is  the  God  of  comfort;  his  Spirit  most 
known  by  that  office.     Our  blessed  Saviour  was  so 
careful  that  his  disciples  should  not  be  too  much  de- 
jected, that  he  forgot  his  own  bitter  passion  to  comfort 
them,  whom  yet  he  knew  would  all  forsake  him:  let 
not  your  hearts  be  troubled,  saith  he.     And  his  own 
soul  was  troubled  to  death,  that  we  should  not  be- 
troubled:  whatsoever  is  written  is  written  for  this 
end;  every  article  of  faith  hath  a  special  influence  in 
comforting  a  believing  soul.     They  are  not  only  food, 
but  cordials;  yea,  he  put  himself  to  his  oath,  that  we 
might  not  only  have  consolation  but  strong  consola- 
tion.    The  sacraments  seal  unto  us  all  the  comforts 
we  have  by  the  death  of  Christ ;  the  exercise  of  reli- 
gion, as  Prayer,  Hearing,  Reading,  &c.,  is  that  our 
joy  may  be  full:  the  communion  of  saints  is  chiefly 
ordained  to  comfort  the  feeble  minded  diXidi  to  strength- 
en the  weak.     God's  government  of  his  Church  tends 
to  this.     Why  doth  he  sweeten  our  pilgrimage,  and 
let  us  see  so  many  comfortable  days  in  the  world,  but 
that  we  should  serve  him  with  cheerful  and  good 
hearts?     As  for  crosses,  he  doth  but  cast  us  down,  to 
raise  us  up,  and  empty  us  that  he  may  fill  us,  and 
melt  us  that  we  may  be  vessels  of  glory,  loving  us  as 
well  in  the  furnace,  a^  when  we  are  out,  and  stand- 
ing by  us  all  the  while.      JVc  are  troubled,  but  not 
distressed;  2^e7'plexed,  but  not  in  despair;  persecuted 
but  not  forsaken.  2  Cor.  iv.  8.     If  we  consider  from 
wh^t  fatherly  love  afliictions  come,  how  they  are  not 
only  moderated,  but  sweetened  and  sanctified  in  the 
issue  to  us,  how  can  it  but  minister  matter  of  comfort 
in  the  greatest  seeming  discomforts?     How  then  can 


TO    THE    CHRISTIAN    EEADEH.  7 

we  let  the  reins  of  our  aftections  loose  to  sorrow  with- 
out being  injurious  to  God  and  his  providence  ?  ^s  if 
we  would  teach  him  how  to  govern  his  Church. 

What  unthankfulness  is  it  to  forget  our  consolation, 
and  to  look  only  upon  matter  of  grievance  ?  to  think 
so  much  upon  two  or  three  crosses,  as  to  forget  a 
hundred  blessings?  To  suck  poison  out  of  that,  from 
which  we  should  suck  honey?  What  folly  is  it  to 
straiten,  and  darken  our  own  spirits?  and  indispose 
ourselves  from  doing  or  taking  good?  A  limb  out  of 
joint  can  do  nothing  without  deformity  and  pain;  de- 
jection takes  oif  the  wheels  of  the  soul. 

Of  all  other,  Satan  hath  most  advantage  of  discon- 
tented persons,  as  most  agreeable  to  his  disposition; 
being  the  most  discontented  creature  under  heaven, 
he  hammers  all  his  dark  plots  in  their  brains.  The 
discontentment  of  the  Israelites  in  the  ivilderness 
provoked  God  to  swear  that  they  should  never  enter 
into  his  rest.  Psalm  xcv.  ult.  There  is  another  spi- 
rit in  my  servant  Caleb,  saith  God;  the  spirit  of 
God's  people  is  an  encouraging  spirit.  Wisdom  teach- 
es them,  if  they  feel  any  grievances,  to  conceal  them 
from  others  that  are  weaker,  lest  they  be  disheartened. 
God  threatens  it  as  a  curse  to  give  a  trembling  heart, 
and  sorrow  of  mind,  Deut.  xxviii.  65\  whereas  on 
the  contrary,  joy  is  as  oil  to  the  soul,  it  makes  duties 
come  off  cheerfully  and  sweetly  from  ourselves,  gra- 
ciously to  others,  and  acceptably  to  God.  A  prince 
cannot  endure  it  in  his  subjects,  nor  a  father  in  his 
children,  to  be  lowering  at  their  presence.  Such  usu- 
ally have  stolen  waters  to  delight  themselves  in. 

How  many  are  there  that  upon  the  disgrace  that 
follows  religion,  are  frighted  from  it?  But  wliat  are 
discouragements  to  the  encouragements  religion  brings 


8  TO    THE    CHRISTIAN    READER. 

with  it?  which  are  such  as  the  very  angels  them- 
selves admire  at.  Religion  indeed  brings  crosses 
with  it,  but  then  it  brings  comforts  above  those  cross- 
es. What  a  dishonour  is  it  to  religion  to  conceive 
that  God  will  not  maintain  and  honour  his  followers? 
as  if  his  service  were  not  the  best  service;  what  a 
shame  is  it  for  an  heir  of  heaven  to  be  cast  down  for 
every  petty  loss  and  cross?  to  be  afraid  of  a  man  whose 
breath  is  in  his  nostrils,  in  not  standing  to  a  good  cause, 
when  we  are  sure  G  od  will  stand  by  us,  assisting  and 
comforting  us,  whose  presence  is  able  to  make  the 
greatest  torments  sweet? 

My  discourse  tends  not  to  take  men  off  from  all 
grief  and  mourning;  Light  for  the  righteous  is  sown 
in  sorrow.  Our  state  of  absence  from  the  Lord,  and 
living  here  in  a  vale  of  tears,  our  daily  infirmities,  and 
our  sympathy  with  others,  requires  it;  and  where 
most  grace  is,  there  is  most  sensibleness,  as  in  Christ. 
But  we  must  distinguish  between  grief  and  that  sul- 
lenness  and  dejection  of  spirit,  which  is  with  a  repining 
and  taking  oif  from  duty ;  when  Joshua  was  overmuch 
cast  down  at  Israel's  turning  their  backs  before  their 
enemies,  God  reproves  him.  Get  thee  up,  Joshua, 
why  liest  thou  upon  thy  face?  Joshua  vii.  10. 

Some  would  have  men  after  the  committing  of  gross 
sins  to  be  presently  comfortable,  and  believe  without 
humbling  themselves  at  all;  indeed  when  we  are  once 
in  Christ,  we  ought  not  to  question  our  state  in  him; 
and  if  we  do,  it  comes  not  from  the  Spirit ;  but  yet  a 
guilty  conscience  will  be  clamorous  and  full  of  objec- 
tions, and  God  will  not  speak  peace  unto  it  till  it  be 
humbled.  God  will  let  his  best  children  know  what 
it  is  to  be  too  bold  with  sin,  as  we  see  in  David  and 
Peter,  who  felt  no  peace  till  they  had  renewed  their 


TO    THE    CHRISTIAN    READER.  9 

repentance:  the  way  to  rejoice  with  joy  unspeakable 
and  glorious,  2  Pet.  x.,  is  to  stir  up  sighs  that  cannot 
be  tittered.  And  it  is  so  far,  that  the  knowledge  of 
our  state  in  grace  should  not  humble  us,  that  very  in- 
genuity considering  God's  love  to  us,  out  of  the  nature 
of  the  thing  itself  works  sorrow  and  shame  in  us,  to 
offend  his  Majesty. 

One  main  stop  that  hinders  Christians  from  rejoicing 
is,  that  they  give  themselves  too  much  liberty  to  ques- 
tion their  grounds  of  comfort  and  interest  in  the  pro- 
mises. This  is  wonderfully  comfortable  say  they,  but 
what  is  it  to  me  ?  the  promise  belongs  not  to  me.  This 
ariseth  from  want  of  giving  all  diligence  to  make  their 
calling  sure  to  themselves.  In  watchfulness  and  dili- 
gence we  sooner  meet  with  comfort  tlian  in  idle  com- 
plaining. Our  care  therefore  should  be  to  get  sound 
evidence  of  a  good  estate,  and  then  likewise  to  keep 
our  evidence  clear;  wherein  we  are  not  to  hearken  to 
our  own  fears  and  doubts,  or  the  suggestion  of  our 
enemy,  who  studies  to  falsify  our  evidence :  but  to  the 
word,  and  our  own  consciences  enlightened  by  the 
Spirit ;  and  then  it  is  pride  and  pettishness  to  stand 
out  against  comfort  to  themselves.  Christians  should 
study  to  corroborate  their  title ;  we  are  never  more  in 
heaven,  before  we  come  thither,  than  when  Ave  can 
read  our  evidences:  it  makes  us  converse  much  with 
God,  it  sweetens  all  conditions,  and  makes  us  willing 
to  do  and  suffer  any  thing.  It  makes  us  have  com- 
fortable and  honourable  thoughts  of  ourselves,  as  too 
good  for  the  service  of  any  base  lust,  and  brings  con- 
fidence in  God  both  in  life  and  death. 

But  what  if  our  condition  be  so  dark,  that  we  can- 
not read  our  evidence  at  all? 

Here  look  up  to  God's  infinite  mercy  in  Christ  as 


10  TO    THE    CHRISTIAN   KEADER  . 

we  did  at  the  first  when  we  found  no  goodness  m  our- 
selves, and  that  is  the  way  to  recover  whatever  we 
think  we  have  lost.  By  honouring  God's  mercy  in 
Christ,  we  come  to  have  the  Spirit  of  Christ ;  there- 
fore, when  the  waters  of  sanctification  are  troubled 
and  muddy:  let  us  run  to  the  witness  of  blood.  God 
seems  to  walk  sometimes  contrary  to  himself;  he 
seems  to  discourage,  when  secretly  he  doth  encour- 
age, as  the  woman  of  Canaan;  but  faith  can  find 
out  these  ways  of  God,  and  untie  these  knots,  by  look- 
ing to  the  free  promise  and  merciful  nature  of  God. 
Let  our  sottish  and  rebellious  flesh  murmur  as  much 
as  it  will,  ivho  art  thou?  and  what  is  thy  worth?  yet 
a  Christian  knows  ivhom  he  believes.  Faith  hath 
learned  to  set  God  against  all. 

Again,  we  must  go  on  to  add  grace  to  grace.  A 
growing  and  fruitful  Christian  is  always  a  comforta- 
ble Christian;  the  oil  of  grace  brings  forth  the  oil  of 
gladness.  Christ  is  first  a  king  of  righteousness,  and 
then  a  king  of  peace,  Heb.  vii.  2 ;  the  righteousness 
that  he  works  by  his  Spirit  brings  a  peace  of  sancti- 
fication, whereby  though  we  are  not  freed  from  sin, 
yet  we  are  enabled  to  combat  with  it,  and  to  get  the 
victory  over  it.  Some  degree  of  comfort  follows  every 
good  action,  as  heat  accompanies  fire,  and  as  beams 
and  influences  issue  from  the  sun;  which  is  so  true, 
that  very  heathens  upon  tlie  discharge  of  a  good  con- 
science, have  found  comfort  and  peace  answerable ; 
this  is  a  reward  before  our  reward. 

Another  thing  that  hinders  the  comfort  of  Chris- 
tians is,  that  they  forget  what  a  gracious  and  merci- 
ful covenant  they  live  under,  wherein  the  perfection 
that  is  required  is  to  be  found  in  Christ.  Perfection  in 
us  is  sincerity:  what  is  the  end  of  faith  but  to  biing 


TO  THE    CHRISTIAN    READER.  11 

US  to  Christ?    Now  imperfect  faith,  if  sincere,  knits 
to  Christ,  in  whom  our  perfection  hes. 

God's  design  in  the  covenant  of  grace  is  to  exalt 
the  riches  of  his  mercy,  above  all  sin  and  unworthi- 
ness  of  man ;  and  we  yield  him  more  glory  of  his 
mercy  by  believing,  than  it  would  be  to  his  justice  to 
destroy  us.  If  we  were  perfect  in  ourselves,  we  should 
not  honour  him  so  much,  as  when  we  labour  to  be 
found  in  Christ,  having  his  righteousness  upon  us. 

There  is  no  one  portion  of  Scripture  oftener  used  to 
fetch  up  drooping  spirits  than  this.  Why  art  thou  cast 
down  O  my  soul?  it  is  figurative,  and  full  of  rhetoric, 
and  all  little  enough  to  persuade  the  perplexed  soul 
quietly  to  tints t  in  God:  which  without  this  retiring 
into  ourselves  and  checking  our  hearts,  will  never  be 
brought  to  pass.  Chrysostom  brings  in  a  man  laden 
with  troubles,  coming  into  the  Church,  where,  when 
he  heard  this  passage  read,  he  presently  recovered 
himself,  and  becomes  another  man.  As  David  there- 
fore did  acquaint  himself  with  this  form  of  dealing 
with  his  soul,  so  let  us,  demanding  a  reason  of  our- 
selves Why  ive  are  cast  down:  Avhich  will  at  least 
check  and  put  a  stop  to  the  distress,  and  make  us  fit 
to  consider  more  solid  grounds  of  true  comfort. 

Of  necessity  the  soul  must  be  something  calmed 
and  staid  before  it  can  be  comforted.  Whilst  the  hu- 
mours of  the  body  rage  in  a  great  distemper,  there  is 
no  giving  of  physic:  so  when  the  soul  gives  way  to 
passion,  it  is  unfit  to  entertain  any  counsel,  therefore 
it  must  be  stilled  by  degrees,  that  it  may  hear  reason ; 
and  sometimes  it  is  fitter  to  be  moved  with  ordinary 
reason,  (as  being  more  familiar  unto  it)  than  with 
higher  reasons  fetched  from  our  supernatural  condi- 
tion in  Christ,  as  from  the  condition  of  man's  nature 


12  TO    THE   CIIKISTIAN  READER. 

subject  to  changes,  from  the  uncomehness  of  yielding 
to  passion  for  that,  which  it  is  not  in  our  power  to 
mend,  &c.;  these  and  such  hke  reasons  have  some 
use  to  stay  the  fit  for  a  while,  hut  they  leave  the  core 
untouched,  which  is  sin,  the  trouble  of  all  troubles. 
Yet  when  such  considerations  are  made  spiritual  by 
faith  on  higher  grounds,  they  have  some  operation 
upon  the  soul,  as  the  influence  of  the  moon  having 
the  stronger  influence  of  the  sun  mingled  with  it  be- 
comes more  effectual  upon  these  inferior  bodies.  A 
candle  light  being  ready  at  hand,  is  sometimes  as  use- 
ful as  the  sun  itself. 

But  our  main  care  should  be  to  have  evangelical 
grounds  of  comfort  near  to  us,  reconciliation  with 
God,  whereby  all  things  else  are  reconciled  to  us, 
adoption  and  communion  with  Christ,  ^c,  which  is 
Hever  sweeter  than  under  the  cross.  Philip  Lans- 
grave  of  Hesse,  being  a  long  time  prisoner  under 
Charles  the  Fifth,  was  demanded  what  upheld  him 
all  that  time  ?  who  answered  that  he  felt  the  divine 
comforts  of  the  Martyrs:  there  be  divine  comforts 
which  are  felt  under  the  cross,  and  not  at  other  times. 

Besides  personal  troubles,  there  are  many  much 
dejected  with  the  present  state  of  the  Church,  seeing 
the  blood  of  so  many  saints  to  be  shed,  and  the  enemies 
oft  to  prevail ;  but  God  hath  stratagems,  as  Joshua,  at 
Ai,  he  seems  sometimes  to  retire  that  he  may  come 
upon  his  enemies  with  the  greater  advantage;  the 
end  of  all  these  troubles  will  no  doubt  be  the  ruin 
of  the  anti-christian  faction;  and  we  shall  see  the 
Church  in  her  more  perfect  beauty  when  the  enemies 
shall  be  in  that  place  which  is  fittest  for  them,  the 
lowest,  that  is,  ihQ  footstool  of  Christ;  the  Church  as 
it  is  the  highest  in  the  favour  of  God,  so  it  shall  be 


TO    THE    CHRISTIAN   READER.  13 

the  highest  in  itself.  The  mountain  of  the  Lord 
shall  be  exalted  above  all  mountains.  In  the  worst 
condition,  the  Church  hath  two  faces,  one  towards 
heaven  and  Christ,  which  is  always  constant  and 
glorious ;  another  toward  the  world,  which  is  in  ap- 
pearance contemptible  and  changeable.  But  God 
will  in  the  end  give  her  beauty  for  ashes,  and  glory 
double  to  her  shame,  and  she  shall  in  the  end  prevail : 
in  the  mean  time,  the  power  of  the  enemies  is  in 
God's  hand :  the  Church  of  God  conquers  when  it  is 
conquered :  even  as  our  head  Christ  did,  who  overcame 
by  patience  as  well  as  by  power.  Christ's  victory 
was  upon  the  cross.  The  spirit  of  a  Christian  con- 
quers when  his  person  is  conquered. 

The  way  is,  instead  of  discouragement,  to  search  all 
the  promises  made  to  the  Church  in  these  latter  times, 
and  to  turn  them  into  prayers,  and  press  God  earnest- 
ly for  the  performance  of  them.  Then  we  shall  soon 
find  God  both  cursing  his  enemies,  and  blessing  his 
people  out  of  Zion,  by  the  faithful  prayers  that  as- 
cend up  from  thence. 

In  all  the  promises  we  should  have  special  recourse 
to  God  in  them.  In  all  storms  there  is  sea  room 
enough  in  the  infinite  goodness  of  God,  for  faith  to  be 
carried  with  full  sail. 

And  it  must  be  remembered  that,  in  all  places 
where  God  is  mentioned,  we  are  to  understand  God 
in  the  promised  Messiah,  typified  out  so  many  ways 
unto  us.  And  to  put  the  more  vigour  into  such  places 
in  the  reading  of  them,  we  in  this  latter  age  of  the 
Church  must  think  of  God  shining  upon  us  in  the  face 
of  Christ,  and  our  father  in  him.  If  they  had  so  much 
confidence  in  so  little  light,  it  is  a  shame  for  us,  not  to 
be  confident  in  good  things,  when  so  strong  a  light 


14  TO    THE    CHRISTIAN    READER. 

shines  round  about  us :  when  we  profess  to  beheve  a 
cy^own  of  righteousness  is  laid  up  for  all  those  that 
love  his  appearing.  Presenting  these  things  to  the 
soul  by  faith  setteth  the  soul  in  such  a  pitch  of  reso- 
lution, that  no  discouragements  are  able  to  seize  upon 
it.  We  faint  not,  saith  St.  Paul:  wherefore  doth  he 
not  faint?  because  these  light  and  short  afflictions 
procure  an  exceeding  iveight  of  glory. 

Luther  when  he  saw  Melancthon,  a  godly  and 
learned  man,  too  much  dejected  for  the  state  of  the 
Church  in  those  times,  falls  a  chiding  of  him  as  David 
doth  here  his  own  soul,  I  strongly  hate  those  misera- 
ble cares,  saith  he,  whereby  thou  writest  thou  art 
even  spent.  It  is  not  the  greatness  of  the  cause,  but 
the  greatness  of  our  incredulity .  If  the  cause  be 
false,  let  zis  revoke  it.  If  true,  ivhy  do  tve  make 
God  in  his  rich  prornises  a  liar?  Strive  against 
thyself,  the  greatest  enemy:  why  do  we  fear  the  con- 
quered world,  that  have  the  conquerer  himself  on 
our  side? 

Now  to  speak  something  concerning  the  publishing 
of  this  treatise.  I  began  to  preach  on  the  text  about 
twelve  years  since  in  the  city,  and  afterwards  finished 
the  same  at  Grays-Inn.  After  which  some  having 
gotten  imperfect  notes,  endeavoured  to  publish  them 
without  my  privity.  Therefore  to  do  myself  right,  I 
thought  fit  to  reduce  them  to  this  form.  There  is  a 
pious  and  studious  gentleman  of  Grays-Inn,  that  hath 
of  late  published  observations  upon  the  whole  psalm: 
and  another  upon  this  verse  very  well:  and  very  many 
others,  by  treatises  of  faith  and  such  like,  have  further- 
ed the  spiritual  peace  of  Christians  much.  It  were  to 
be  wished  that  we  would  all  join  to  do  that  which  the 


TO    THE    CHRISTIAN  READER.  15 

apostles  gloned  in,  to  be  helpers  of  the  joy  of  God's 
2^eople.  2.  Cor  i.  ult.  Some  will  be  ready  to  deprave 
the  labours  of  other  men ;  but  so  good  may  be  done, 
let  such  ill  disposed  persons  be  what  they  are,  and 
what  they  will  be  unless  God  turn  their  hearts :  and 
so  I  commend  thee  and  this  poor  treatise  to  God's 
blessing. 

R.  SIBBES. 

Grays-Inn,  July  1,  1635. 


THE    SOUL'S    CONFLICT 

WITH    ITSELF. 


Why  art  thou  cast  down,  O  my  soul  ?  and  why  art  thou  disquieted 
within  me?  Hope  thou  in  God;  for  I  shall  yet  praise  him,  who  is 
the  health  of  my  countenance,  and  my  God. — Psalm  xlii. 

The  Psalms  are,  as  it  were,  the  anatomy  of  a  holy 
man,  which  lay  the  inside  of  a  truly  devout  man 
outward  to  the  view  of  others.  If  the  Scriptures  be 
compared  to  a  body,  the  Psalms  may  well  be  the 
heart,  they  are  so  full  of  sweet  affections,  and  pas- 
sions. For  in  other  portions  of  Scripture  God  speaks 
to  us ;  but  in  the  Psalms  holy  men  speak  to  God  and 
their  own  hearts :  as 

In  this  Psalm  we  have  the  passionate  passages  of 
a  broken  and  troubled  spirit. 

At  this  time  David  was  a  banished  man,  banished 
from  his  own  house,  from  his  friends,  and,  which 
troullled  him  most,  from  the  house  of  God,  upon  oc- 
casion of  Saul's  persecution,  who  hunted  him  as  a 
partridge  upon  the  mountains.  See  how  this  works 
upon  him. 

1.  He  lays  open  his  desire  springing  from  his  love. 
Love  being  the  prime  and  leading  affection  of  the 
soul,  from  whence  grief  springs,  from  being  crossed 
in  that  we  love.  For  the  setting  out  of  which  his 
affection  to  the  full,  he  borroweth  an  expression  from 
the  hart;  no  hart,  being  chased  by  the  \\\x\\{qys,  pant- 
eth  more  after  the  waters,  than  my  heart  doth  after 
thee,  O  God,  ver.  1 :  though  he  found  God  present 
Avith  him  in  exile,  yet  there  is  a  sweeter  presence  of 
him  in  his  ordinances,  which  now  he  wanted  and  took 

2 


18  THE    soul's    conflict, 

to  heart:  places  and  conditions  are  happy  or  misera- 
ble, as  God  vouchsafeth  his  gracious  presence  more 
or  less;  and  therefore,  When,  O  when  shall  it  be, 
that  I  appear  before  God? 

2.  Then  after  his  strong  desire,  he  lays  out  his 
grief,  which  he  could  not  contain,  but  must  needs 
give  a  vent  to  it  in  tears :  and  he  had  such  a  spring 
of  grief  in  him,  as  fed  his  tears  day  and  night,  ver,  3 ; 
all  the  ease  he  found  was  to  dissolve  this  cloud  of 
grief  into  the  shower  of  tears. 

But,  ivhy  gives  he  this  ivay  to  his  grief? 

Because  together  with  his  exiling  from  God's  house, 
he  was  upbraided  by  his  enemies,  with  his  religion: 
where  is  now  thy  God?  ver.  3.  Grievances  come  not 
alone,  but,  as  Job's  messengers,  follow  one  another. 
These  bitter  taunts,  together  with  the  remembrance 
of  his  former  happiness  in  communion  with  God  in 
his  house,  made  deep  impressions  in  his  soul,  when 
he  remembered  how  he  went  with  thenixdtitiide  into 
the  house  of  God,  ver.  4,  and  led  a  goodly  train  with 
him,  being  willing,  as  a  good  magistrate  and  master 
of  a  family,  not  to  go  to  the  house  of  God  alone,  nor 
to  Heaven  alone,  but  to  carry  as  many  as  he  could 
with  him;  oh!  the  remembrance  of  this  made  him 
pour  forth  (not  his  words  or  his  tears  only,  but)  his 
very  soul.  Former  favours  and  happiness  make 
the  soul  Tnore  sensible  of  all  impressions  to  the  con- 
trary ;  hereupon,  finding  his  soul  over  sensible,  he 
expostulates  with  himself,  Why  art  thou  cast  down, 
O  my  soul?  and  luhy  art  thou  disquieted  within 
me?  &c. 

But  though  the  remembrance  of  the  former  sweet- 
ness of  God's  presence  did  somewhat  stay  him,  yet 
his  grief  would  not  so  be  stilled,  and  therefore  it 
gathers  upon  him  again;  one  grief  called  upon  ano- 
ther, as  one  deep  wave  follows  another,  ver.  7,  with- 
out intermission,  until  his  soul  was  almost  over- 
whelmed under  these  waters ;  yet  he  recovers  himself 
a  little  with  looking  up  to  God,  who  he  expected 
would  with  speed  and  authority  send  forth  his  loving 
kindness  with  command  to  raise  him  up  and  comfort 


THE    soul's    conflict.  19 

him,  and  give  him  matter  of  so}is^s  in  the  night,  ver.  8. 
For  all  this,  his  unruly  grief  will  not  be  calmed,  but 
renews  assaults  upon  the  return  of  the  reproach  of 
his  enemies.  Their  words  were  as  swords,  ver.  10, 
unto  him,  and  his  heart  being  made  very  tender  and 
sensible  of  grief,  these  sharp  Avords  enter  too  deep ; 
and  thereupon  he  hath  recourse  to  his  former  remedy, 
as  being  the  most  tried  to  chide  his  soul,  and  charge 
it  to  trust  in  God. 


CHAPTER   I. 

GENERAL  OBSERVATIONS  UPON  THE  TEXT. 

Hence  in  general  we  may  observe;  that  Grief  gath- 
ered to  a  head  will  not  be  quieted  at  the  first.  We 
see  here  passions  intermingled  with  comforts,  and 
comforts  with  passions,  and  what  bustling  there  is 
before  David  can  get  the  victory  over  his  own  heart  : 
you  have  some  short  spirited  Christians,  that  if  they 
be  not  comforted  at  the  first,  they  think  all  labour 
with  their  hearts  is  in  vain,  and  thereupon  give  way 
to  their  grief.  But  we  see  in  David,  as  distemper 
ariseth  upon  distemper,  so  he  gives  check  upon  check, 
and  charge  upon  charge  to  his  soul,  until  at  length  he 
brought  it  to  a  quiet  temper. 

Again :  In  general  observe  in  David's  spirit,  that  a 
gracious  and  living  soul  is  most  sensible  of  the  want 
of  spiritual  means. 

The  reason  is  because  spiritual  life  has  answerable 
taste  and  hunger  and  thirst  after  spiritual  helps. 

We  see  in  nature,  that  those  things  press  hardest 
upon  it,  that  touch  upon  the  necessities  of  nature, 
rather  than  those  that  touch  upon  delights,  for  these 
further  only  our  comfortable  being;  but  necessities 
uphold  our  being  itself:  Ave  see  how  famine  wrought 
upon  the  patriarchs  to  go  into  Egypt :  where  we  may 
see  what  to  judge  of  those  who  willingly  excommu- 
nicate themselves  from  the  assemblies  of  God's  peo- 
ple, where  the  Father,  Son,  and  Holy  Ghost  are  pre- 
sent, where  the  prayers  of  holy  men  meet  together  in 


20  THE  soul's  conflict. 

one,  and  as  it  were  bind  God,  and  pull  down  God's 
blessing.  No  private  devotion  hath  that  report  of  ac- 
ceptance from  Heaven. 

A  third  general  point  is,  that  a  godly  soul,  by  rea- 
son of  the  life  of  grace,  knows  when  it  is  well  with 
it,  and  when  it  is  ill,  when  it  is  a  good  day  with  it, 
and  when  a  bad;  when  God  shines  in  the  use  of 
means  then  the  soul  is  as  it  were  in  heaven ;  when 
God  withdraws  himself,  then  it  is  in  darkness  for  a 
time.  Where  there  is  but  only  a  principle  of  nature 
without  sanctifying  grace,  there  men  go  plodding  on 
and  keep  their  rounds,  and  are  at  the  end  where  they 
were  at  the  beginning;  not  troubled  with  changes, 
because  there  is  nothing  within  to  be  troubled;  and 
therefore  dead  means,  quick  means,  or  no  means,  all 
is  one  with  them,  an  argument  of  a  dead  soul.  And 
so  we  come  more  particularly  and  directly  to  the 
words.  Why  art  thou  cast  down,  O  my  soul?  and 
why  art  thou  disquieted  within  me?  &c. 

The  words  imply,  1 .  David's  state  wherein  he  was ; 
and  2.  express  his  carriage  in  that  state. 

His  state  was  such  that  in  regard  of  outward  con- 
dition, he  was  in  variety  of  troubles;  and  that  in  re- 
gard of  inward  disposition  of  spirit,  he  was  first  cast 
down,  and  then  disquieted. 

Now  for  his  carriage  of  himself  in  this  condition, 
and  disposition,  he  dealeth  roundly  with  himself: 
David  reasoneth  the  case  with  David,  and  first  check- 
eth  himself  for  being  too  much  cast  down,  and  then 
for  being  too  much  disquieted. 

And  then  layeth  a  charge  upon  himself  to  trust  in 
God;  wherein  we  have  the  duty  he  chargeth  upon 
himself,  which  is  to  trust  in  God,  and  the  grounds  of 
the  duty; 

First,  from  confidence  of  better  times  to  come, 
which  would  yield  him  matter  of  praising  God. 

And  then  by  a  representation  of  God  unto  him,  as 
a  saving  God  in  all  troubles,  nay,  as  salvation  itself, 
an  open  glorious  Saviour  in  the  view  of  all.  The  sal- 
vation of  my  coiintena?ice,  and  all  this  enforced  from 
David's  interest  in  God,  He  is  my  God. 


THE  soul's  conflict,  21 

Whence  observe,  first,  from  the  state  he  was  now 
in,  that  since  guilt  and  corruption  hath  been  derived 
by  the  fall,  into  the  nature  of  man,  it  hath  been  sub- 
jected to  misery  and  sorrow,  and  in  that  all  con- 
ditions from  the  king  that  sitteth  on  the  throne  to 
him  that  grindeth  at  the  mill.  None  ever  hath  been 
so  good  or  so  great,  as  could  raise  themselves  so  high 
as  to  be  above  the  reach  of  troubles. 

And  that  choice  part  of  mankind,  the  first  fruits 
and  excellency  of  the  rest,  (which  we  call  the  Church,) 
more  than  others,  which  appears  by  consideration 
both  of  the  head,  the  body,  and  members  of  the  Church. 
For  the  head  Christ,  he  took  our  flesh  as  it  Vv^as  sub- 
ject to  misery  after  the  fall,  and  was,  in  regard  of  that 
which  he  endured,  both  in  life  and  death,  a  man  of 
sorrows. 

For  the  body  the  Church,  it  may  say  from  the  first 
to  the  last  as  it  is  Psal.  cxxix.  From  my  youth  up 
they  have  afflicted  me.  The  Church  begun  in  blood, 
hath  grown  up  by  blood,  and  shall  end  in  blood,  as  it 
was  redeemed  by  blood. 

For  the  members,  they  are  all  predestinated  to  a 
conformity  to  Christ  their  Head,  as  in  grace  and  glory, 
so  in  abasement,  Rom.  viii.  29.  Neither  is  it  a  won- 
der for  those  who  are  born  soldiers  to  meet  with  con- 
flicts, for  travellers  to  meet  with  hard  usage,  for  sea- 
men to  meet  with  storms,  for  strangers  in  a  strange 
country,  (especially  amongst  their  enemies,)  to  meet 
with  strange  entertainment. 

A  Christian  is  a  man  of  another  world,  and  here 
from  home,  which  he  would  forget,  (if  he  were  not 
exercised  here,)  and  would  take  his  passage  for  his 
country.  But  though  all  Christians  agree  and  meet 
in  this,  that  through  many  afflictions  we  must  enter 
into  heaven.  Acts  xiv.  22;  yet  according  to  the  di- 
versity of  place,  parts,  and  grace,  there  is  a  difterent 
cup  measured  to  every  one. 

And  therefore  it  is  but  a  plea  of  the  flesh,  to  except 
against  the  cross.  Never  was  poor  creature  distressed 
as  I  am:  this  is  but  self-love,  for  it  was  not  the  case 
both  of  head,  body,  and  members,  as  we  see  here  in 


22  THE    SOUL  S  CONFLICT. 

David  a  principal  member?  When  he  was  brought 
to  this  case,  thus  to  reason  the  matter  with  himself, 
Why  art  thou  cast  down,  O  my  soul?  and  why  art 
thou  disquieted  within  me? 

From  the  frame  of  David's  spirit  under  these  trou- 
bles, we  may  observe,  that  as  the  case  is  thus  with 
all  God's  people,  to  be  exercised  with  troubles,  They 
are  seiisible  of  them,  oftentimes,  even  to  casting  down 
and  discouraging.  And  the  reason  is,  they  are  flesh 
and  blood,  subject  to  the  same  passions,  and  made  of 
the  same  mould,  subject  to  the  same  impressions  from 
without  as  other  men;  and  their  nature  is  upheld  witli 
the  same  supports  and  refreshings  as  others,  the  with- 
drawing and  want  of  which  affecteth  them.  And  be- 
sides those  troubles  they  suffer  in  common  with  other 
men,  by  reason  of  their  new  advancement,  and  their 
new  disposition  they  have  in  and  from  Christ  their 
head,  they  are  more  sensible  in  a  peculiar  manner  of 
those  troubles  that  any  way  touch  upon  that  blessed 
condition,  from  a  new  life  they  have  in  and  from 
Christ,  which  will  better  appear  if  we  come  more  par- 
ticularly to  a  discovery  of  the  more  special  causes  of 
this  distemper:  some  of  which  are^  1.  Without  us. 
2.  Some  within  tcs. 


CHAPTER  II. 

OF  DISCOURAGEMENTS  FROM  WITHOUT. 

1.  God  himself:  who  sometimes  withdraws  the  beams 
of  his  countenance  from  his  children,  whereupon  the 
soul  even  of  the  strongest  Christian  is  disquieted; 
when  together  with  the  cross,  God  himself  seems  to 
be  an  enemy  unto  them.  The  child  of  God,  when 
he  seeth  that  his  troubles  are  mixed  with  God's  dis- 
pleasure, and  perhaps  his  conscience  tells  him  that 
God  hath  a  just  quarrel  against  him,  because  he  hath 
not  renewed  his  peace  with  his  God,  then  this  anger 
of  God  puts  a  sting  into  all  other  troubles,  and  adds 
to  the  disquiet.  There  were  some  ingredients  of  this 
divine  temptation,  (as  we  call  it,)  in  holy  David  at  this 


THE  soul's  conflict.  23 

time :  though  most  properly  a  divme  temptation  be, 
when  God  appears  imto  us  as  an  enemy,  without  any 
special  guilt  of  any  particular  sin,  as  in  Job's  case. 

And  no  marvel  if  Christians  be  from  hence  dis- 
quieted, when  as  the  Son  of  God  himself,  having  al- 
ways before  enjoyed  the  sweet  communion  with  his 
Father,  and  now  feeling  an  estrangement,  that  he 
might  be  a  curse  for  us,  complained  in  all  his  torments 
of  nothing  else,  but  My  God,  my  God,  ivhy  hast  thou 
forsaken  77ie?  Matt,  xxvii.  46.  It  is  with  the  godly 
in  this  case,  as  with  vapours  drawn  up  by  the  sun, 
which  (when  the  extracting  force  of  the  sun  leaves 
them,)  fall  down  again  to  the  earth  from  whence  they 
are  drawn.  So  when  the  soul,  raised  up  and  upheld  by 
the  beams  of  his  countenance,  is  left  of  God,  it  pre- 
sently begins  to  sink.  We  see  when  the  body  of  the 
sun  is  partly  hid  from  us,  (for  totally  it  cannot  in  an 
eclipse  by  the  body  of  the  moon,)  that  there  is  a  droop- 
ing in  the  whole  frame  of  nature :  so  it  is  in  the  soul, 
when  there  is  any  thing  that  comes  between  God's 
gracious  countenance  and  it. 

Besides,  if  we  look  down  to  inferior  causes,  the 
soul  is  oft  cast  down  by  Satan,  Avho  is  all  for  casting 
down,  and  for  disquieting.  For  being  a  cursed  spirit, 
cast  and  tumbled  down  himself  from  heaven,  where 
he  is  never  to  come  again,  he  is  hereupon  full  of  dis- 
quiet, carrying  a  hell  about  himself,  whereupon  all 
that  he  labours  for  is  to  cast  down  and  disquiet  others, 
that  they  may  be  (as  much  as  he  can  procure,)  in  the 
same  cursed  condition  witli  himself  He  was  not 
ashamed  to  set  upon  Christ  himself  with  this  tempta- 
tion of  casting  down,  and  thinks  Christ's  members 
never  low  enough,  till  he  can  bring  them  as  low  as 
himself. 

By  his  envy  and  subtlety  we  were  driven  out  of 
Paradise  at  the  first,  and  now  he  envies  us  the  para- 
dise of  a  good  conscience:  for  that  is  our  paradise 
until  we  come  to  Heaven;  into  which  no  serpent  shall 
ever  creep  to  tempt  us.  When  Satan  seeth  a  man 
strongly  and  comfortably  walk  with  God,  he  cannot 
endure  that  a  creature  of  meaner  rank  by  creation 


24  THE  soul's  conflict. 

than  himself  should  enjoy  such  happmess.  Herein, 
like  (some  peevish  men  which  are  his  instruments) 
men  too  contentious,  and  bred  up  therein  (as  the  sala- 
mander in  the  fire)  who  when  they  know  the  cause 
to  be  naught,  and  their  adversaries  to  have  the  better 
title ;  yet,  out  of  malice,  they  will  follow  them  with 
suits  and  vexations,  though  they  be  not  able  to  dis- 
able their  opposites'  title :  if  their  malice  have  not  a 
vent  in  hurting  some  way,  they  will  burst  for  anger. 

It  is  just  so  with  the  devil  when  he  seeth  men  will 
to  Heaven,  and  that  they  have  good  title  to  it,  then 
he  follows  them  with  all  dejecting  and  uncomfortable 
temptations  that  he  can;  it  is  his  continual  trade  and 
course  to  seek  his  rest  in  our  disquiet,  he  is  by  beaten 
practice  and  profession,  a  tempter  in  this  kind. 

Again,  what  Satan  cannot  do  himself  by  immediate 
suggestions,  that  he  labours  to  work  by  his  instru- 
ments, who  are  all  for  casting  down  of  those  who 
stand  in  their  light,  as  those  in  the  Psalm,  who  cry, 
Down  ivith  hbn^  down  ivith  him,  even  to  the  ground; 
a  character  and  stamp  of  which  men's  dispositions 
we  have  in  the  verse  before  this  text.  Mine  enemies 
(saith  David)  reproach  me.  As  sweet  and  as  com- 
passionate a  man  as  he  was,  to  pray  and  put  on  sack- 
clot  hioY  them,  yet  he  had  enemies,  and  such  enemies, 
as  did  not  suffer  their  malice  only  to  boil  and  concoct 
in  their  own  breasts,  but  out  of  the  abundance  of  their 
hearts,  they  reproached  him  in  words.  There  is  no- 
thing the  nature  of  man  is  more  impatient  of,  than  of 
reproaches;  for  there  is  no  man  so  mean,  but  thinks 
himself  worthy  of  some  regard,  and  a  reproachful 
scorn  shows  an  utter  disrespect,  which  issues  from  the 
very  superfluity  of  malice. 

Neither  went  they  behind  his  back,  but  were  so 
impudent  to  say  it  to  his  face:  a  malicious  heart  and 
a  slandering  tongue  go  together,  and  though  shame 
might  have  suppressed  the  uttering  of  such  words, 
yet  their  insolent  carriage  spake  as  much  in  David'' s 
heart:  Psalm  xxxix.  1.  We  may  see  by  the  language 
of  men's  carriage  what  their  heart  saith,  and  what 
their  tongue  would  vent  if  they  dared. 


THE  soul's  conflict.  25 

And  this  their  maUce  ivas  univearied^  for  they  said 
daily  unto  him,  as  if  it  had  been  fed  with  a  continual 
spring :  maUce  is  an  unsatiable  monster,  it  will  min- 
ister Avords,  as  rage  ministers  weapons.  But  what 
was  that  they  said  so  reproachfully?  and  said  daily? 
Where  is  now  thy  God?  ver.  3,  they  upbraid  him 
with  his  singularity,  they  say  not  now,  Whei^e  is 
God?  but,  Where  is  thy  God,  that  thou  dost  boast  so 
much  on,  as  if  thou  hadst  some  special  interest  in 
Him  ?  Where  we  see  that  the  scope  of  the  devil  and 
wicked  men  is  to  shake  the  godly's  faith  and  confi- 
dence in  their  God:  as  Satan  laboured  to  divide  be- 
twixt Christ  and  his  Father,  If  thou  beest  the  Son  of 
God,  command  that  these  stones  be  made  bread, 
Matth.  ii.  4,  so  he  labours  to  divide  betwixt  Father 
and  Son  and  us:  they  labour  to  bring  God  in  jealousy 
with  David,  as  if  God  had  neglected  him,  bearing 
himself  so  much  upon  God.  They  had  some  colour  of 
this,  for  God  at  this  time  had  veiled  himself  from 
David,  as  he  does  oft  from  his  best  children,  for  the  bet- 
ter discovery  of  the  malice  of  wicked  men:  and  doth 
not  Satan  tip  the  tongues  of  the  enemies  of  religion 
now,  to  insult  over  the  Church  now  lying  bleeding?* 
What  becomes  of  their  reformation,  of  their  gos- 
pel? Nay,  rather  what's  become  of  your  eyes,  we 
may  say  unto  them?  For  God  is  nearest  to  his  chil- 
dren when  he  seems  farthest  off.  In  the  mount  of 
the  Lord  it  shall  be  seen.  Gen.  xxii.  14,  God  is  with 
them,  and  in  them,  though  the  wicked  be  not  aware 
of  it;  it  is  all  one,  as  if  one  should  say  betwixt  the 
space  of  the  new  and  old  moon,  Where  is  now  the 
moon?  when  as  it  is  never  nearer  the  sun  than  at 
that  time. 

Where  is  now  thy  God? 

In  heaven,  in  earth,  in  me,  every  where  but  in  the 
heart  of  such  as  ask  such  questions,  and  yet  there 
they  shall  find  him  too  in  his  time,  filling  their  con- 
sciences with  his  wrath;  and  then,  Where  is  their 
God?  where  are  their  great  friends,  their  riches,  their 

*  This  was  preached  in  the  beginning  of  the  troubles  of  the  Churchy 
(about  A.  D.  1630.) 


26  THE  soul's  conflict. 

honours,  which  they  set  up  as  a  god?  what  can  they 
avail  them  now  ? 

But  how  was  David  affected  with  these  reproaches  ? 
their  words  were  as  swords,  as  ivith  a  siuord  in  my 
bones,  &c.  ver.  10,  they  spake  daggers  to  him,  they 
cut  him  to  the  quick  when  they  touched  him  in  his 
God,  as  if  he  had  neglected  his  servants,  when  as  the 
devil  himself  regards  those  who  serve  his  turn ;  touch 
a  true  godly  man  in  his  religion,  and  you  touch  his 
hfe  and  his  best  freehold,  he  lives  more  in  his  God 
than  in  himself ;  so  that  we  may  see  here,  there  is  a 
murder  of  the  tongue,  a  wounding  tongue,  as  well  as 
a  healing  tongue :  men  think  themselves  freed  from 
murder,  if  they  kill  none,  or  if  they  shed  no  blood, 
whereas  they  cut  others  to  the  heart  with  bitter  words. 
It  is  good  to  extend  the  commandment  to  awake  the 
conscience  the  more,  and  breed  humility,  when  men 
see  there  is  a  murdering  of  the  tongue.  We  see  Da- 
vid therefore  upon  this  reproach  to  be  presently  so 
moved,  as  to  fall  out  with  himself  for  it.  Why  art 
thou  so  cast  down  and  disquieted,  O  my  soul?  This 
bitter  taunt  ran  so  much  in  his  mind,  that  he  express- 
eth  it  twice  in  this  Psalm;  he  was  sensible  that  they 
struck  at  God  through  his  sides;  what  they  spake  in 
scorn  and  lightly,  he  took  heavily.  And  indeed,  when 
religion  suffers,  if  there  be  any  heavenly  fire  in  the 
heart,  it  will  rather  break  out,  than  not  discover  itself 
at  all.  We  see  by  daily  experience,  that  there  is  a 
special  force  in  words  uttered  from  a  subtle  head,  a 
false  heart  and  a  smooth  tongue,  to  weaken  the  hearts 
of  professors,  by  bringing  an  evil  report  upon  the 
strict  profession  of  religion:  as  the  cunning  and  false 
spies  did  upon  the  good  land,  Judges  i.  24,  as  if  it  were 
not  only  in  vain,  but  dangerous  to  appear  for  Christ 
in  evil  times.  If  the  example  of  such  as  have  faint 
spirits  will  discourage  in  an  army,  (as  we  see  in  Gide- 
on's history.  Judges  vii.)  then  what  will  speech  en- 
forced both  by  example  and  with  some  show  of  rea- 
son do? 

To  let  others  pass,  we  need  not  go  further  than  our- 
selves, for  to  find  causes  of  discouragement,  there  is 


THE  soul's  conflict.  27 

a  seminary  of  them  within  us.  Our  flesli,  an  enemy 
so  much  the  worse,  by  how  much  the  nearer,  will  be 
ready  to  upbraid  us  within  us,  IVhere  is  now  thy 
God  ?  why  shouldst  thou  stand  out  m  profession  that 
finds  no  better  entertainment  ? 


CHAPTER  III. 

OF  DISCOURAGEMENTS  FROM  WITHIN. 

But  to  come  to  some  particular  causes  within  us. 
There  is  cause  oft  in  the  body  of  those  in  whom  a 
melancholy  temper  prevaileth,  darkness  makes  men 
fearful:  melancholy  persons  are  in  a  perpetual  dark- 
ness, all  things  seem  black  and  dark  unto  them,  their 
spirits  as  it  were  dyed  black.  Now  to  him  that  is  in 
darkness,  all  things  seem  black  and  dark,  the  sweetest 
comforts  are  not  lightsome  enough  unto  those  that  are 
deep  in  melancholy.  It  is,  Avithout  great  watchful- 
ness, Satan's  bath;  which  he  abuseth  as  his  own 
weapon  to  hurt  the  soul,  which  by  reason  of  its  sym- 
pathy with  the  body  is  subject  to  be  misled:  as  we 
see  where  there  is  a  suifusion  of  the  eye  by  reason  of 
distemper  of  humours,  or  where  things  are  presented 
through  a  glass  to  the  eye ;  things  seem  to  be  of  the 
same  colour:  so,  whatsoever  is  presented  to  a  melan- 
choly person,  comes  in  a  dark  way  to  the  soul.  From 
whence  it  is,  that  their  fancy  being  corrupted,  they 
judge  amiss,  even  of  outward  things,  as  that  they  are 
sick  of  such  and  such  a  disease,  or  subject  to  such  and 
such  a  danger,  when  it  is  nothing  so ;  how  fit  are  they 
then  to  judge  of  things  removed  from  sense,  as  of  their 
spiritual  estate  in  Christ? 

To  come  to  causes  more  near  the  soul  itself,  as 
when  there  is  want  of  that  which  should  be  in  it,  as 
oi  knowledge  in  the  understanding,  ^d.  Ignorance 
(being  darkness)  is  full  of  false  fears.  In  the  night 
time  men  think  every  bush  a  thief;  our  forefathers  in 
time  of  ignorance  were  frighted  with  every  thing; 
therefore  it  is  the  policy  of  popish  tyrants,  taught 


28  THE  soul's  conflict. 

them  from  the  prince  of  darkness,  to  keep  the  people 
in  darkness,  that  so  they  might  make  them  fearful, 
and  then  abuse  that  fearfulness  to  superstition;  that 
they  might  the  better  rule  in  their  consciences  for  their 
own  ends :  and  that  so  having  entangled  them  with 
false  fears,  they  might  heal  them  again  with  false 
cures. 

Again,  though  the  soul  be  not  ignorant,  yet  if  it  be 
forgetful  and  mindless,  if,  as  Heb.  xii.  the  Apostle 
saith,  You  have  forgot  the  consolation  that  speaks 
unto  you,  &c.  We  have  no  more  present  actual  com- 
fort, than  we  have  remembrance :  help  a  godly  man's 
memory,  and  help  his  comfort;  like  unto  charcoal 
which  having  once  been  kindled,  is  the  more  easy  to 
take  fire.  He  that  hath  formerly  known  things,  takes 
ready  acquaintance  of  them  again,  as  old  friends: 
things  are  not  strange  to  him. 

And  further,  want  of  setting  due  price  upon  com- 
forts ;  as  the  Israelites  were  taxed  for  setting  nothing 
by  the  pleasant  land.  It  is  a  great  fault,  when  (as 
they  said  to  Job)  the  consolation  of  the  Almighty 
seem  light,  and  small  unto  us,  Job  xv.  11,  unless 
we  have  some  outward  comfort  which  we  linger  after. 

Add  unto  this,  a  childish  kind  of  peevishness: 
when  they  have  not  what  they  would  have,  like  chil- 
dren, they  throw  away  all;  which  though  it  be  very 
offensive  to  God's  Spirit,  yet  it  seizeth  often  upon 
men  otherwise  gracious.  Abraham  himself,  wanting 
children,  Gen.  xvi.  undervalued  all  other  blessings. 
Jonah,  because  he  was  crossed  of  his  gourd,  was 
weary  of  his  life.  The  like  may  be  said  of  Elias,  fly- 
ing from  Jezebel.  This  peevishness  is  increased  by 
a  too  much  flattering  of  their  grief,  so  far  as  to  justify 
it;  like  Jonah,  /  do  well  to  he  angry  even  unto  death, 
Jonah  iv.  9,  he  would  stand  to  it.  Some  with  Rachel 
are  so  peremptory,  that  they  luill  not  he  comforted, 
Jer.  xxxi.  15,  as  if  they  were  in  love  with  their  grie- 
vances. Wilful  men  are  most  vexed  in  their  crosses : 
it  is  not  for  those  to  be  wilful  that  liave  not  a  great 
measure  of  wisdom  to  guide  their  wills;  for  God  de- 
lights to  have  his  will  of  those  that  are  wedded  to 


CONFLICT.  29 

their  own  wills :  as  in  Pharaoh.  No  men  more  sub- 
ject to  discontentments  than  those  who  would  have 
all  things  after  their  own  way. 

Again,  one  main  ground  is,  false  reasoning,  and 
error  in  our  discourse,  as  that  we  have  no  grace  when 
we  feel  none:  feeling  is  not  always  a  fit  rule  to  judge 
our  states  by;  that  God  hath  rejected  us,  because  we 
are  crossed  in  outward  things,  when  as  this  issues 
from  God's  wisdom  and  love.  How  many  imagine 
t\\QU  failings  to  he  fallings,  and  the'iv  fallings,  to  be 
fallings  away?  Infr?nilies  to  be  presurnj^iions : 
every  sin  against  conscience,  to  be  the  sin  against 
the  Holy  Ghost?  unto  which  misapprehensions,  weak 
and  dark  spirits  are  subject.  And  Satan,  as  a  cun- 
ning rhetorician,  here  enlargeth  the  fancy,  to  appre- 
hend things  bigger  than  they  are.  Satan  abuseth  con- 
fident spirits  another  contrary  way;  to  apprehend 
great  sins  as  little,  and  little  as  none.  Some  also  think 
that  they  have  no  grace,  because  they  have  not  so 
much  as  grown  Christians :  whereas,  there  be  several 
ages  in  Christ.  Some  again  are  so  desirous  and  en- 
larged after  what  they  have  not,  that  they  mind  not 
what  they  have.  Men  may  be  rich,  though  they  have 
no  millions,  and  be  not  emperors. 

Likewise,  some  are  much  troubled,  because  they 
proceed  by  a  false  method  and  order  in  judging  of 
their  estates.  They  will  begin  with  election,  which 
is  the  highest  step  of  the  ladder ;  whereas  they  should 
begin  from  a  work  of  grace  wrought  within  their 
hearts,  from  God's  calling  them  by  his  Spirit,  and  their 
answer  to  his  call,  and  so  raise  themselves  upwards  to 
know  their  election  by  their  answer  to  God's  calling. 
Give  all  diligence,  saith  Peter,  to  make  your  calling 
and  election  sure?  2  Pet.  i:  your  election  by  your 
calling.  God  descends  down  unto  us  from  election 
to  calling:  and  so  to  sanctification :  we  must  ascend 
to  him  beginning  where  he  ends.  Otherwise  it  is  as 
great  folly  as  in  removing  of  a  pile  of  wood,  to  begin 
at  the  lowest  first,  and  so,  besides  the  needless  trouble, 
to  be  in  danger  to  have  the  rest  to  fall  upon  our  heads. 
Which  besides  ignorance  argues  pride,  appearing  iu 


30 


THE    SOUL  S    CONFLICT. 


this,  that  they  would  bring  God  to  their  conceits,  and 
be  at  an  end  of  their  work  before  they  begin. 

This  great  secret  of  God's  eternal  love  to  us  in 
Christ,  is  hidden  in  his  breast,  and  doth  not  appear  to 
us,  until  in  the  use  of  means  God  by  his  Spirit  dis- 
covereth  the  same  to  us ;  the  Spirit  letteth  into  the 
soul  so  much  life  and  sense  of  God's  love  in  particu- 
lar to  us,  as  draweth  the  soul  to  Christ,  from  whom  it 
draweth  so  much  virtue  as  changeth  the  frame  of  it, 
and  quickeneth  it  to  duty,  which  duties  are  not  grounds 
of  our  state  in  grace,  but  issues,  springing  from  a  good 
state  before,  and  thus  far  they  help  us,  in  judging  of 
our  condition,  that  though  they  be  not  to  be  rested  in, 
yet  as  streams  they  lead  us  to  the  spring-head  of  grace 
from  whence  they  arise. 

And  of  signs,  some  be  more  apt  to  deceive  us,  as 
being  not  so  certain,  as  delight  and  joy  in  hearing 
the  word,  Matt.  xiii.  20,  as  appeareth  in  the  third 
ground:  some  are  more  constant  and  certain,  as  love 
to  those  that  are  truly  good,  and  to  all  such,  and  be- 
cause they  are  such,  &c.  these  as  they  are  wrought  by 
the  Spirit,  so  the  same  Spirit  giveth  evidence  to  the 
soul  of  the  truth  of  them,  and  leadeth  us  to  faith 
from  whence  they  come,  and  faith  leads  us  to  the  dis- 
covery of  God's  love  made  known  to  us  in  hearing 
the  word  opened.  The  same  Spirit  openeth  the  truth 
to  us,  and  our  understandings  to  conceive  of  it,  and 
our  hearts  to  close  with  it  by  faith,  not  only  as  a 
truth,  but  as  a  truth  belonging  to  us. 

Now  this  faith  is  manifested,  either  by  itself  reflect- 
ing upon  itself  the  light  of  faith,  discovering  both 
itself  and  other  things,  or  by  the  cause  of  it,  or  by  the 
effect,  or  by  all.  Faith  is  oft  more  known  to  us  in 
the  fruit  of  it,  than  in  itself;  as  in  plants,  the  fruits 
are  more  apparent  than  the  sap  and  root.  But  the 
most  settled  knowledge  is  from  the  cause,  as  when  I 
know  I  believe,  because  in  hearing  God's  gracious 
promises  opened  and  offered  unto  me,  the  Spirit  of 
God  carrieth  my  soul  to  cleave  to  them  as  mine  own 
portion.  Yet  the  most  familiar  way  of  knowledge  of 
our  estates  is  from  the  effects  to  gather  the  cause,  the 


THE    soul's    conflict.  31 

cause  being  oftentimes  more  remote  and  spiritual,  the 
effects  more  obvious  and  visible.  All  the  vigour  and 
beauty  in  nature  which  we  see,  comes  from  a  secret 
influence  from  the  heavens  which  we  see  not:  in  a 
clear  morning  we  may  see  the  beams  of  the  sun  shi- 
ning upon  the  tops  of  hills  and  houses  before  we  can 
see  the  sun  itself. 

Things  in  the  working  of  them,  do  issue  from  the 
cause,  by  whose  force  they  had  their  being ;  but  our 
knowing  of  things  ariseth  from  the  effect,  where  the 
cause  endeth ;  we  know  God  must  love  us  before  we 
can  love  him,  and  yet  we  oft  first  know  that  we  love 
him,  1  John  iv.  1 9 ;  the  love  of  God  is  the  cause  why 
we  love  our  brother,  and  yet  we  know  we  love  our 
brother  whom  we  see  more  clearly,  than  God  whom 
ive  do  not  see,  ver.  20. 

It  is  a  spiritual  peevishness  that  keeps  men  in  a 
perplexed  condition,  that  they  neglect  these  helps  to 
judge  of  their  estates  by,  Avhereas  God  takes  liberty 
to  help  us  sometime  to  a  discovery  of  our  estate  by 
the  effects,  sometimes  by  the  cause,  &c.  And  it  is  a 
sin  to  set  light  by  any  work  of  the  Spirit,  and  the 
comfort  we  might  have  by  it,  and  therefore  we  may 
well  add  this  as  one  cause  of  disquietness  in  many, 
that  they  grieve  the  Spirit,  by  quarreling  against 
themselves,  and  the  work  of  the  Spirit  in  them. 

Another  cause  of  disquiet  is,  that  men  by  a  natu- 
ral kind  of  Popery  seek  for  their  comfort  too  much 
in  sanctification,  neglecting  justification,  relying  too 
much  upon  their  own  performances;  Paul  was  of 
another  mind,  accounting  all  but  dung  and  dross, 
compared  to  the  righteousness  of  Christ.  This  is 
that  garment,  wherewith  being  decked  we  please  our 
husband,  and  wherein  we  get  the  blessing.  This 
giveth  satisfaction  to  the  conscience,  as  satisfying 
God  himself,  being  performed  by  God  the  Son,  and 
approved  therefore  by  God  the  Father.  Hereupon 
the  soul  is  quieted,  and  faith  holdeth  out  this  as  a 
shield  against  the  displeasure  of  God  and  temptations 
of  Satan.  Why  did  the  apostles  in  their  prefaces 
join  grace  and  peace  together,  but  that  we  should 


3^  THE    soul's    conflict, 

seek  for  our  peace  in  the  free  grace  and  favour  of 
God  in  Christ? 

No  wonder  why  Papists  maintain  doubting,  who 
hold  salvation  by  works;  because  Satan  joining  to- 
gether with  our  consciences,  will  always  find  some 
flaw  even  in  our  best  performances;  hereupon  the 
doubting  and  misgiving  soul  comes  to  make  this  ab- 
surd demand,  as  Who  shall  ascend  to  Heaven?  Psal. 
xxiv.  3,  which  is  all  one  as  to  fetch  Christ  from  Hea- 
ven, and  so  bring  him  down  to  suffer  on  the  cross 
again.  Whereas  if  we  believe  in  Christ,  we  are  as 
sure  to  come  to  Heaven  as  Christ  is  there ;  Christ  as- 
cending and  descending  with  all  that  he  hath  done  is 
ours.  So  that  neither  height  nor  depth  can  separate 
us  from  God^s  love  in  Christ.   Rom.  viii.  39. 

But  we  must  remember,  though  the  main  pillar  of 
our  comfort  be  in  the  free  forgiveness  of  our  sins ;  yet 
if  there  be  a  neglect  in  growing  in  holiness,  the  soul 
will  never  be  soundly  quiet,  because  it  will  be  prone 
to  question  the  truth  of  justification,  and  it  is  as  pro- 
per for  sin  to  raise  doubts  and  fears  in  the  conscience, 
as  for  rotten  flesh  and  wood  to  breed  worms.  And 
therefore  we  may  well  join  this  as  a  cause  of  disquiet- 
ness,  the  neglect  of  keejnng  a  clear  conscience.  Sin, 
like  Achan,  or  Jonah  in  the  ship,  is  that  which  caus- 
eth  storms  within  and  without;  where  there  is  not  a 
pure  conscience,  there  is  not  a  pacified  conscience, 
and  therefore  though  some  thinking  to  save  them- 
selves whole  in  justification,  neglect  the  cleansing  of 
their  natures,  and  ordering  of  their  lives :  yet  in  time 
of  temptation,  they  will  find  it  more  troublesome  than 
they  think.  For  a  conscience  guilty  of  many  neglects, 
and  of  allowing  itself  in  any  sin,  to  lay  claim  to  God's 
mercy,  is  to  do  as  we  see  mountebanks  sometimes  do, 
who  wound  their  flesh  to  try  conclusions  upon  their 
own  bodies,  how  sovereign  the  salve  is;  yet  often- 
times they  come  to  feel  the  smart  of  their  presump- 
tion, by  long  and  desperate  wounds.  So  God  will  let 
us  see  what  it  is  to  make  wounds  to  try  the  precious- 
ness  of  his  balm:  such  may  go  mourning  to  their 
graves.     And  though,  perhaps,  with  much  wrestling 


THE  soul's  conflict.  33 

with  God,  they  may  get  assurance  of  the  pardon  of 
then'  sms,  yet  theh  conscience  will  be  still  trembling, 
like  as  David's,  though  Nathan  had  pronounced  un- 
to him  the  forgiveness  of  his  sin,  Psalm  li.,  till  God 
at  length  speaks  further  peace,  even  as  the  water  of 
the  sea,  after  a  storm,  is  not  presently  still,  but  moves 
and  trembles  a  good  while  after  the  storm  is  over.  A 
Christian  is  a  new  creature,  and  walketh  by  rule,  and 
so  far  as  he  walketh  according  to  his  ride  peace  is 
upon  him.  Gal.  vi.  16.  Loose  walkers,  that  regard 
not  their  way,  must  think  to  meet  with  sorrows  instead 
of  peace.  Watchfulness  is  the  preserver  of  peace.  It  is 
a  deep  spiritual  judgment  to  find  peace  in  an  ill  way. 

Some,  again,  reap  the  fruit  of  their  ignorance  of 
Christian  liberty,  by  unnecessary  scruples  and  doubts. 
It  is  both  unthankfulness  to  God,  and  wrong  to  our- 
selves, to  be  ignorant  of  the  extent  of  Christian  liber- 
ty, it  makes  melody  to  Satan,  to  see  Christians 
troubled  with  that  they  neither  should  or  need.  Yet 
there  is  danger  in  stretching  Christian  liberty  beyond 
the  bounds.  For  a  man  may  condemn  himself  in  what 
he  approves,  as  in  not  walking  circumspectly  in  re- 
gard of  circumstances,  and  so  breed  his  own  disquiet, 
and  give  scandal  to  others. 

Sometimes  also,  God  suffers  men  to  be  disquieted 
for  want  of  employment,  who  in  shunning  labour, 
procure  trouble  to  themselves ;  and  by  not  doing  that 
which  is  needful,  they  are  troubled  with  that  which 
is  unnecessary.  An  unemployed  life  is  a  burden  to 
itself.  God  is  always  working,  always  doing ;  and 
the  nearer  our  soul  comes  to  God,  the  more  it  is  an 
action,  and  the  freer  from  disquiet.  Men  experimen- 
tally feel  that  comfort  in  doing  that  which  belongs 
unto  them,  which  before  they  longed  for,  and  Avent 
without ;  a  heart  not  exercised  in  some  honest  labour, 
works  trouble  out  of  itself. 

Again,  omission  of  duties  and  offices  of  love  often 
troubles  the  peace  of  good  people;  for  even  in  the 
time  of  death,  when  they  look  for  peace  and  desire  it 
most,  then  looking  back  upon  their  former  failings, 
and  seeing  opportunity  of  doing  good  wanting  to  their 

3 


34  THE  soul's  conflict. 

desire,  (the  parties  perhaps  being  deceased  to  whom 
they  owed  more  respect)  are  hereupon  much  disquiet- 
ed, and  so  much  the  more,  because  they  see  now  hope 
of  the  hke  advantages  cut  off. 

A  Christian  hfe  is  full  of  duties,  and  the  peace  of  it 
is  not  maintained  without  much  fruitfulness  and  look- 
ing about  us:  debt  is  a  disquieting  thing  to  an  honest 
mind,  and  duty  is  debt.  Hereupon  the  apostle  layeth 
the  charge,  that  ive  should  owe  nothing  to  any  man 
but  love,  Rom.  xiii.  8. 

Again,  one  special  cause  of  too  much  disquiet  is, 
want  of  firm  resolution  in  good  things.  The  soul 
cannot  but  be  disquieted  when  it  knows  not  what  to 
cleave  unto,  like  a  ship  tossed  with  contrary  winds : 
halting  is  a  deformed  and  troublesome  gesture;  so 
halting  in  religion  is  not  only  troublesome  to  others, 
and  odious,  but  also  disquiets  ourselves.  If  God  be 
God,  cleave  to  him.  1  Kings  xviii.  21.  If  the  duties 
of  religion  be  such  as  will  bring  peace  of  conscience 
at  length,  be  religious  to  purpose,  practise  them  in 
the  particular  passages  of  life.  We  should  labour  to 
have  a  clear  judgment,  and  from  thence  a  resolved 
purpose:  a  wavering  minded  man  is  inconstant  in  all 
his  ways.  James  i.  6.  God  will  not  speak  peace  to 
a  staggering  spirit  that  hath  always  its  religion,  and 
its  way,  to  choose.  Uncertain  men  are  always  un- 
quiet men:  and  giving  too  much  way  to  passion, 
maketh  men  in  particular  consultations  unsettled. 
This  is  the  reason  why  in  particular  cases,  when  the 
matter  concerns  ourselves,  we  cannot  judge  so  clearly 
as  in  general  truths,  because  Satan  raiseth  a  mist  be- 
tween U3  and  the  matter  in  question. 

TWO  POSITIVE  CAUSES. 

May  be,  1.  When  men  lay  up  their  comfort  too 
m^uch  on  outward  things,  which  being  subject  to 
much  inconstancy  and  change,  breed  disquiet.  Vexa- 
tion always  follows  vanity,  when  vanity  is  not  ap- 
prehended to  be  where  it  is.  In  that  measure  we  are 
cast  down  in  the  disappointing  of  our  hopes,  as  we 


THE  soul's  conflict.  35 

were  too  much  lifted  up  in  expectation  of  good  from 
them.  Whence  proceed  these  complaints:  Such  a 
friend  hath  failed  me ;  I  never  thought  to  have  fallen 
into  this  condition;  I  had  settled  my  joy  in  this  child, 
in  this  friend,  &c.,  but  this  is  to  build  our  comfort  upon 
things  that  have  no  firm  foundation,  to  build  castles 
in  the  air  (as  we  use  to  say.)  Therefore  it  is  a  good 
desire  of  the  wise  man  Agur,  to  desire  God,  to  remove 
from  Its  vanity  and  lies,  Prov.  xxx.;  that  is,  a  vain 
and  false  apprehension  pitching  upon  things  that  are 
vain  and  lying,  promising  a  contentment  to  ourselves 
from  the  creature,  which  it  cannot  yield;  confidence 
in  vain  things  makes  a  vain  heart,  the  heart  becoming 
of  the  nature  of  the  thing  it  relies  on :  we  may  say  of 
all  earthly  things  as  the  Prophet  speaketh,  Here  is 
not  our  rest.    Mic.  ii.  10. 

It  is  no  wonder,  therefore,  that  worldly  men  are  oft 
cast  down  and  disquieted,  when  they  walk  in  a  vain 
shadow,  Psal.  xxxix.,  as  likewise  that  men  given  much 
to  recreations  should  be  subject  to  passionate  distem- 
per, because  here  things  fall  out  otherwise  than  they 
looked  for :  recreations  being  about  matters  that  are 
variable,  which  especially  falls  out  in  games  of  ha- 
zard, wherein  they  oft  spare  not  Divine  Providence 
itself,  but  break  out  into  blasphemy. 

Likewise  men  that  grasp  more  business  than  they 
can  discharge,  must  needs  bear  both  the  blame  and 
the  grief  of  losing  or  marring  many  businesses.  It 
being  almost  impossible  to  do  many  things  so  well  as 
to  give  content  to  conscience :  hence  it  is  that  covet- 
ous and  busy  men  trouble  both  their  hearts  and  their 
houses ;  though  some  men  from  a  largeness  of  parts, 
and  a  special  dexterity  in  afi'airs,  may  turn  overmuch ; 
yet  the  most  capacious  heart  hath  its  measure,  and 
when  the  cup  is  full,  a  little  drop  may  cause  the  rest 
to  spill.  There  is  a  spiritual  surfeit,  when  the  soul  is 
overcharged  with  business;  it  is  fit  the  soul  should 
have  its  meet  burthen  and  no  more. 

As  likewise,  those  that  depend  too  much  upon  the 
opinions  of  other  men:  A  very  little  matter  will  re- 
fresh, and  then  again  discourage  a  mind  that  rests  too 


36  THE  soul's   conflict. 

much  upon  the  Uking  of  others.  Men  that  seek  them- 
selves disquieted  abroad,  find  themselves  too  much  at 
home;  even  good  men  many  times  are  too  much 
troubled  with  the  unjust  censures  of  other  men,  espe- 
cially in  the  day  of  their  trouble:  It  was  Job's  case; 
and  it  is  a  heavy  thing  to  have  affliction  added  to 
affliction:  It  was  Hannah's  case,  who  being  troubled 
in  spirit^  was  censured  by  Eli,  for  distemper  in  brain, 
1  Sam.  i.  1 4 ;  but  for  vain  men  who  live  more  to  re- 
putation than  to  conscience,  it  cannot  be  that  they 
should  long  enjoy  settled  quiet,  because  those  in 
whose  good  opinion  they  desire  to  dwell,  are  ready 
often  to  take  up  contrary  conceits  upon  slender 
grounds. 

It  is  also  a  ground  of  overmuch  trouble,  when  we 
look  too  much  and  too  long  upon  the  ill  in  ourselves 
and  abroad ;  we  may  fix  our  eyes  too  long  even  upon 
sin  itself,  considering  that  we  have  not  only  a  remedy 
against  the  hurt  by  sin,  but  a  commandment  to  rejoice 
always  in  the  Lord.  Philip,  iv.  4.  Much  more  may 
we  err  in  poring  too  much  upon  our  afflictions; 
wherein  we  may  find  always  in  ourselves  upon  search 
a  cause  to  justify  God,  and  always  something  left  to 
comfort  us :  though  we  naturally  mind  more  one  cross 
than  a  hundred  favours,  dwelling  over  long  upon  the 
sore. 

So  likewise,  our  minds  may  be  too  much  taken  up 
in  consideration  of  the  miseries  of  the  times  at  home 
and  abroad,  as  if  Christ  did  not  rule  in  the  midst  of 
his  enemies,  and  would  not  help  all  in  due  time ;  or 
as  if  the  condition  of  the  church  in  this  world  were 
not  for  the  most  part  in  an  afflicted  and  conflicting 
condition.  Indeed  there  is  a  perfect  rest  both  for  the 
souls  and  bodies  of  God's  people,  but  that  is  not  in 
this  world,  but  is  kept  for  hereafter,  here  we  are  in  a 
sea,  where  what  can  we  look  for,  but  storms  ? 

To  insist  upon  no  more,  one  cause  is,  that  we  do 
usurp  upon  God,  and  take  his  office  upon  us,  by 
troubling  ourselves  in  forecasting  the  event  of  things, 
whereas  our  work  is  only  to  do  our  work  and  be 
quiet,  as  children  when  they  please  their  parents  take 


THE   soul's   conflict.  37 

no  further  thought;  our  trouble  is  the  fruit  of  our 
folly  in  this  kind. 

That  which  we  should  observe  from  all  that  hath 
been  said  is,  that  we  be  not  over  hasty  in  censuring 
others,  when  we  see  their  spirits  out  of  temper,  for  we 
see  how  many  things  there  are  that  work  strongly 
upon  the  weak  nature  of  man.  TVe  may  sin  more 
by  harsh  censure^  than  they  by  overmuch  distemper: 
as  in  Job's  case  it  was  a  matter  rather  of  just  grief 
and  pity,  than  great  wonder  or  heavy  censure. 

And,  for  ourselves:  if  our  state  be  calm  for  the 
present,  yet  we  should  labour  to  prepare  our  hearts, 
not  only  for  an  alteration  of  estate,  but  of  spirit,  un- 
less we  be  marvellous  careful  beforehand,  that  our 
spirits  fall  not  down  with  our  condition.  And  if  it 
befalls  us  to  find  it  otherwise  with  our  souls  than  at 
other  times,  we  should  so  far  labour  to  bear  it,  as  that 
we  do  not  judge  it  our  own  case  alone,  when  we  see 
here  David  thus  to  complain  of  himself,  ivhy  art  thou 
cast  doivn,  O  my  soul?  &c. 


CHAPTER  IV. 


OF  CASTING  DOWN    OURSELVES,  AND    ESPECIALLY    BY    SORROW. THE  EVILS 

THEREOF. 

To  return  again  to  the  words.  Why  art  thou  cast 
down^  O  m,y  soul?  &iQ,.  or,  why  dost  thou  cast  down 
thyself?  or,  art  cast  down  by  thyself?  Whence  we 
may  further  observe;  that  tve  are  prone  to  cast  down 
ourselves,  we  are  accessory  to  our  own  trouble,  and 
weave  the  web  of  our  own  sorrow,  and  hamper  our- 
selves in  the  cords  of  our  own  twining.  God  neither 
loves  nor  wills  that  we  should  be  too  much  cast  down. 
We  see  our  Saviour  Christ  how  careful  he  was  that 
his  disciples  should  not  be  troubled,  and  therefore  he 
labours  to  prevent  that  trouble  which  might  arise  by 
his  suffering  and  departure  from  them,  by  a  heavenly 
sermon;  let  not  your  hearts  be  troubled,  &c.  John 


38  THE  soul's   conflict. 

xiv.  1 .  He  was  troubled  himself,  that  we  should  not 
be  troubled:  the  ground  therefore  of  our  disquiet  is 
chiefly  from  ourselves,  though  Satan  will  have  a  hand 
in  it.  We  see  many,  like  sullen  birds  in  a  cage,  beat 
themselves  to  death.  This  casting  down  of  ourselves 
is  not  from  humility,  but  from  pride ;  we  must  have 
our  will,  or  God  shall  not  have  a  good  look  from  us, 
both  as  pettish  and  peevish  children,  we  hang  our 
heads  in  our  bosom,  because  our  wills  are  crossed. 

Therefore  in  all  our  troubles  we  should  look  first 
home  to  our  own  hearts,  and  stop  the  storm  there ; 
for  we  may  thank  our  own  selves,  not  only  for  our 
troubles,  but  likewise  for  overmuch  troubling  our- 
selves in  trouble.  It  was  not  the  troubled  condition 
that  so  disquieted  David's  soul,  for  if  he  had  had  a 
quiet  mind,  it  Avould  not  have  troubled  him.  But 
David  yielded  to  the  discouragements  of  the  flesh,  and 
the  flesh  (so  far  as  it  is  unsubdued)  is  like  the  sea 
that  is  always  casting  mire  and  dirt  of  doubts,  dis- 
couragements, and  murmurings  in  the  soul:  let  us 
therefore  lay  the  blame  where  it  is  to  be  laid. 

Again,  we  see,  it  is  the  nature  of  sorrow  to  cast 
down^  as  of  joy  to  lift  vp.  Grief  is  like  lead  to  the 
soul,  heavy  and  bold;  it  sinks  downwards,  and  car- 
ries the  soul  with  it.  The  poor  publican,  to  show  that 
his  soul  was  cast  down  under  the  sight  of  his  sins, 
hung  down  his  head,  lAike  xviii.  13;  the  position  of 
his  body  was  suitable  to  the  disposition  of  his  mind, 
his  heart  and  head  were  cast  down  alike.  And  it  is 
Satan's  practice  to  go  over  the  hedge  where  it  is  low- 
est :  he  adds  more  weights  to  the  soul,  by  his  tempta- 
tions and  vexations.  His  sin  cast  him  out  of  Heaven, 
and  by  his  temptations,  he  casts  us  out  of  our  Para- 
dise, and  ever  since,  he  labours  to  cast  us  deeper  into 
sin,  wherein  his  scope  is,  to  cast  us  either  into  too 
much  trouble  for  sin,  or  presumption  in  sin,  which  is 
but  a  lifting  up,  to  cast  us  down  into  deep  despair  at 
length,  and  so  at  last,  if  God's  mercy  stop  not  his 
malice,  he  will  cast  us  as  low  as  himself,  even  into 
hell  itself 

The  ground  hereof  is  because  as  the  joy  of  the 


THE  soul's  conflict.  39 

Lord  doth  strengthen,  so  doth  sorrow  weaken  the 
soul.     How  doth  it  weaken? 

1.  By  weakening  the  execution  of  the  functions 
thereof,  because  it  drinketh  up  the  spirits,  which  are 
the  instruments  of  the  soul. 

2.  Because  it  contracteth,  and  draweth  the  soul 
into  itself  from  communion  of  that  comfort  it  might 
have  with  God  or  man.  And  then  the  soul  being 
left  alone,  if  it  falleth,  hath  none  to  raise  it  up.  Eccl. 
iv.  10. 

Therefore,  if  we  will  prevent  casting  down,  let  us 
prevent  grief,  the  cause  of  it,  and  sin  the  cause  of  that. 
Experience  proves  that  true  which  the  wise  man  says, 
Heaviness  in  the  heart  of  a  man  makes  it  stoop,  hut 
a  good  word  makes  it  better.  Prov.  xii.  25.  It  bows 
down  the  soul,  and  therefore  our  blessed  Saviour  in- 
viteth  such  unto  him;  Come  unto  me,  ye  xoho  art 
heavy  laden  with  the  burden  of  your  sins.  Matt.  xi. 
The  body  bends  under  a  heavy  burden,  so  likewise 
the  soul  hath  its  burden.  Why  art  thou  cast  down, 
O  my  soul?  why  so  disquieted?  &c. 

Whence  we  see,  1.  that  casting  down  breeds  dis- 
quieting: because  it  springs  from  pride,  which  is  a 
turbulent  passion,  when  as  men  cannot  stoop  to  that 
condition  which  God  would  have  them  in;  this  pro- 
ceeds from  discontentment,  and  that  from  pride.  As 
we  see,  a  vapour  inclosed  in  a  cloud  causeth  a  terrible 
noise  of  thunder,  whilst  it  is  pent  up  there,  and  seek- 
ethavent;  so  all  the  noise  within  proceeds  from  a 
discontented  swelling  vapour.  It  is  air  inclosed  in  the 
bowels  of  the  earth  which  shakes  it,  which  all  the 
four  winds  cannot  do. 

No  creature  under  heaven  so  low  cast  down  as 
Satan,  none  more  lifted  up  in  pride,  none  so  full  of 
discord ;  the  impurest  spirits  are  the  most  disquiet  and 
stormy  spirits,  troublesome  to  themselves  and  others ; 
for  when  the  soul  leaves  God  once,  and  looks  down- 
wards, what  is  there  to  stay  it  from  disquiet?  Remove 
the  needle  from  the  pole  star,  and  it  is  always  stirring 
and  trembling,  never  quiet  till  it  be  right  again.  So, 
displace  the  soul  by  taking  it  from  God,  and  it  will 


40  THE  soul's  conflict. 

never  be  quiet.     The  devil  cast  out  of  Heaven  and 
out  of  the  Church,  keeps  ado ;  so  do  unruly  spirits  led 
by  him. 
Noia  I  come  to  the  remedies^ 

1.  By  expostulation  with  himself. 

2.  By  laying  a  charge  upon  himself: 
{Trust  in  God.) 

It  is  supposed  here,  that  there  is  no  reason,  which 
the  wisdom  from  above  allows  to  be  a  reason,  why 
men  should  be  discouraged  although  the  wisdom  from 
beneath,  which  takes  part  with  our  corruption,  will 
seldom  want  a  plea.  Nay,  there  is  not  only  no  rea- 
son for  it,  but  there  are  strong  reasons  against  it, 
there  being  a  world  of  evil  in  it. 

For,  1.  It  indisposes  a  man  to  all  good  duties,  it 
makes  him  like  an  instrument  out  of  tune,  and  like  a 
body  out  of  joint,  that  moveth  both  uncomely  and 
painfully.  It  unfits  for  duties  to  God,  who  loves  a 
cheerful  giver,  and  especially  a  thanksgiver.  Where- 
upon the  apostle  joins  them  both  together.  In  all 
thi?igs  be  thankful,  and  rejoice  evermore.  1  Thess.  v. 
In  our  communion  with  God  in  the  sacraments,  joy  is 
a  chief  ingredient.  So  in  duties  to  men,  if  the  spirit 
be  dejected,  they  are  unwelcome,  and  lose  the  great- 
est part  of  their  life  and  grace;  a  cheerful  and  a  free 
spirit  in  duty  is  that  which  is  most  accepted  in  duty. 
We  observe  not  so  much  what,  as  from  what  aifection 
a  thing  is  done. 

2.  It  is  a  great  wrong  to  God  himself,  and  it  makes 
us  conceive  black  thoughts  of  him,  as  if  He  were  an 
enemy.  What  an  injury  is  it  to  a  gracious  father, 
that  such  whom  he  hath  followed  with  many  gracious 
evidences  of  his  favour  and  love,  should  be  in  so  ill  a 
frame,  as  once  to  call  it  into  question? 

3.  So,  it  makes  a  man  forgetful  of  all  former  bless- 
ings, and  stops  the  influence  of  God's  grace,  for  the 
time  present,  and  for  that  to  come. 

4.  So  again,  for  receiving  of  good:  It  makes  us 
unfit  to  receive  mercies;  a  quiet  soul  is  the  seat  of 
wisdom.  Therefore,  meekness  is  required  for  the  re- 
ceiving of  that  engrafted  word  which  is  able  to  save 


THE   soul's    conflict.  41 

our  souls.  James,  i.  21.  Till  the  spirit  of  God  meek- 
ens  the  soul,  say  what  you  will,  it  minds  nothing,  the 
soul  is  not  empty  and  quiet  enough  to  receive  the 
seed  of  the  Word.  It  is  ill  sowing  in  a  storm;  so  a 
stormy  spirit  will  not  suffer  the  Word  to  take  place. 
Men  are  deceived  ivhen  they  think  a  dejected  spirit 
to  be  an  humble  spirit.  Indeed  it  is  so  when  we  are 
cast  down  in  the  sense  of  our  own  unworthiness,  and 
then  as  much  raised  up  in  the  confidence  of  God's 
mercy.  But  when  we  cast  ourselves  down  sullenly, 
and  neglect  our  comforts,  or  undervalue  them,  it  pro- 
ceeds from  pride,  for  it  controls,  as  much  as  in  us  lies, 
the  wisdom  and  justice  of  God,  when  we  think  with 
ourselves,  why  should  it  be  so  with  us?  as  if  we  were 
wiser  to  dispose  of  ourselves  than  God  is.  It  dispo- 
seth  us  for  entertaining  any  temptation.  Satan  hath 
never  more  advantage  than  upon  discontent. 

5.  Besides,  it  keeps  off  beginners  from  coming  in, 
and  entering  into  the  ways  of  God,  bringing  an  ill 
report  upon  religion,  causing  men  to  charge  it  falsely 
for  an  uncomfortable  way,  when  as  men  never  feel 
what  true  comfort  meaneth  till  they  give  up  them- 
selves to  God.  And  it  damps  likewise  the  spirits  of 
those  that  walk  the  same  way  with  us,  when  as  we 
should  (as  good  travellers)  cheer  up  one  another  both 
by  word  and  example.  In  such  a  case,  the  wheels  of 
the  soul  are  taken  off,  or  else  (as  it  were)  want  oil, 
whereby  the  soul  passeth  on  very  heavily,  and  no 
good  action  comes  off  from  it  as  it  should,  which 
breeds  not  only  uncomfortableness  but  unsettledness 
in  good  courses.  For  a  man  will  never  go  on  com- 
fortably and  constantly  in  that  which  he  heavily  un- 
dertakes. That  is  the  reason  why  uncheerful  spirits 
seldom  hold  out  as  they  should.  Peter  knew  this 
well,  and  therefore  he  willeth  that  there  should  be 
quietness  and  peace  betwixt  husband  and  wife,  that 
their  prayers  be  not  hindered,  1  Pet.  iii.;  insinuating 
that  their  prayers  are  hindered  by  family  breaches. 
For  by  that  means,  those  two,  that  should  be  one  flesh 
and  spirit,  are  divided,  and  so  made  two,  and  when 


42  THE  soul's  conflict. 

they  should  mind  duty,  th^ir  mind  is  taken  up  with 
wrongs  done  by  the  one  to  the  other. 

There  is  nothing  more  required  for  the  performing 
of  holy  duties  than  uniting  of  spirits ;  and  therefore 
God  would  not  have  the  sacrifice  brought  to  the  altar, 
before  reconciliation  with  our  brother.  Matt.  v.  24. 
He  esteems  peace  so  highly,  that  he  will  have  his  own 
service  stay  for  it.  We  see  when  Moses  came  to  de- 
liver the  Israelites  out  of  bondage,  their  mind  was 
so  taken  up  with  their  grief,  that  there  was  nobody 
within  to  give  Moses  an  answer,  their  souls  went  alto- 
gether after  their  ill  usage. 

Therefore  we  should  all  endeavour  and  labour  for 
a  calmed  spirit,  that  we  may  the  better  serve  God  in 
praying  to  him,  and  praising  of  him;  and  serve  one 
another  in  love,  that  we  may  be  fitted  to  do  and  re- 
ceive good:  that  we  may  make  our  passage  to  Hea- 
ven more  easy  and  cheerful,  without  drooping  and 
hanging  the  wing.  So  much  as  we  are  quiet  and 
cheerful  upon  good  grounds,  so  much  we  live,  and 
are  as  it  were  in  Heaven.  So  much  as  we  yield  to 
discouragement,  we  lose  so  much  of  our  life  and  hap- 
piness, cheerfulness  being,  as  it  were,  that  life  of  our 
lives,  and  the  spirit  of  our  spirits,  by  which  they  are 
more  enlarged  to  receive  happiness  and  to  express  it. 


CHAPTER  V. 

REMEDIES    OF    CASTING    DOWN  :    TO   CITE  THE  SOUL,   AND    PRESS  IT  TO  GIVE 

AN  ACCOUNT. 

But  to  come  to  some  helps: 

First,  in  that  he  expostulates  with  himself,  we  may 
observe,  that  One  way  to  raise  a  dejected  soul  is,  to 
cite  it  before  itself  and  as  it  were  to  reason  the 
case.  God  hath  set  up  a  court  in  man's  heart,  where- 
in the  conscience  hath  the  office,  both  of  informer, 
accuser,  witness,  smd  judge;  and  if  matters  were 
well  carried  within  ourselves,  this  prejudging  would 
be  a   prevention  of  future  judging.     It  is   a  great 


THE  soul's  conflict.  43 

mercy  of  God,  that  the  credit  and  comfort  of  man 
are  so  provided  for,  that  he  may  take  up  matters  in 
himself,  and  so  prevent  pubUc  disgrace.  But  if  there 
be  not  a  fair  despatch  and  transaction  in  this  inferior 
court  within  us,  there  will  be  a  review  in  a  higher 
court.  Thereby  by  slubbering  over  our  matters,  we 
put  God  and  ourselves  to  more  trouble  than  needs. 
For  a  judgment  must  pass  first  or  last,  either  within 
us  or  without  us,  upon  all  unwarrantable  distempers. 
We  must  not  only  be  ready  to  give  an  account  of  our 
faith,  upon  what  grounds  we  believe;  but  of  all  our 
actions,  upon  what  grounds  we  do  what  we  do ;  and 
of  our  passions,  upon  what  ground  we  are  passion- 
ate :  as  in  a  well  governed  state,  uproar  and  sedition 
is  never  stirred,  but  account  must  be  given.  Now  in 
a  mutiny,  the  presence  and  speech  of  a  venerable 
man  compose  the  minds  of  the  disordered  multitude ; 
so  likewise  in  a  mutiny  of  the  spirit,  the  authority 
that  God  hath  put  into  reason,  as  a  beam  of  himself, 
commands  silence,  and  puts  all  in  order  again. 

And  there  is  good  reason  for  it,  for  man  is  an  un- 
derstanding creature,  and  hath  a  rule  given  him  to 
live  by,  and  therefore  is  to  be  accountable  of  every 
thought,  word,  action,  passion.  Therefore  the  first 
way  to  quiet  the  soul,  is,  to  ask  a  reason  of  the  tu- 
mult raised,  and  then  many  of  our  distempers  for 
shame  will  not  appear,  because,  though  they  rag^'  in 
silent  darkness,  yet  they  can  say  nothing  for  them- 
selves, bemg  summoned  before  strength  of  judgment 
and  reason.  Which  is  the  reason  why  passionate 
men  are  loath  that  any  court  should  be  kept  within 
them;  but  labour  to  stop  judgment  all  they  can.  If 
men  would  but  give  themselves  leave  to  consider  bet- 
ter of  it,  they  would  never  yield  to  such  unreasonable 
motions  of  the  soul:  if  they  could  but  gain  so  much 
of  their  unruly  passions,  as  to  reason  the  matter  with- 
in themselves,  to  hear  what  their  consciences  can  tell 
them  in  secret,  there  would  not  be  such  off'ensive 
breakings  out.  And  therefore,  if  we  be  ashamed  to 
hear  others  upbraiding  us,  let  us  for  shame  hear  our- 
selves ;  and  if  no  reason  can  be  given,  what  an  un- 


44  THE  soul's  conflict. 

.  reasonable  thing  is  it  for  a  man  endowed  with  rea- 
son to  act  contrary  to  his  own  principles?  and  to  be 
carried  as  a  beast  without  reason ;  or  if  there  be  any 
reason  to  be  given,  then  this  is  the  way  to  scan  it,  see 
whether  it  will  hold  water  or  not.  We  shall  find  some 
reasons,  if  they  may  be  so  called,  to  be  so  corrupt 
and  foul,  that  (if  the  judgment  be  not  corrupted  by 
them)  they  dare  not  be  brought  to  light,  but  always 
appear  under  some  colour  and  pretext ;  for  sin,  like 
the  devil,  is  afraid  to  appear  in  its  own  likeness,  and 
men  seek  out  fair  glosses  for  foul  intentions.  The 
hidden  secret  reason  is  one,  the  open  is  another:  the 
heart  being  corrupt  sets  the  Avit  to  work,  to  satisfy 
corrupt  will;  such  kind  of  men  are  afraid  of  their 
own  consciences,  as  Ahab  of  Michaiah,  1  Kings  xxii., 
because  they  fear  it  would  deal  truly  with  them :  and 
therefore  they  take  either  present  order  for  their  con- 
sciences, or  else  (as  Felix  put  off  Paul,  Acts  xxiv.  25,) 
they  adjourn  the  court  for  another  time.  Such  men 
are  strangers  at  home,  afraid  of  nothing  more  than 
themselves,  and  therefore  in  a  fearful  condition,  be- 
cause they  are  reserved  for  the  judgment  of  the 
great  day,  if  God  doth  not  before  that  set  upon  them 
in  this  world.  If  men  carried  away  with  their  own 
lusts  would  give  but  a  little  check,  and  stop  them- 
selves in  their  posting  to  hell,  and  ask.  What  have  I 
done?  What  am  I  now  about?  Whither  will  this 
course  tend?  How  will  it  end?  &c.  Undoubtedly 
men  would  begin  to  be  wise.  Would  the  blasphemer 
give  away  his  soul  for  nothing  (for  there  is  no  en- 
gagement of  profit  or  pleasure  in  this,  as  in  other 
sins,  but  it  issues  merely  out  of  irreverence,  and  a 
superfluity  of  profaneness;)  would  he,  I  say,  draw  so 
heavy  a  guilt  upon  himself  for  nothing,  if  he  would 
but  make  use  of  his  reason?  would  an  old  man, 
when  he  is  very  near  his  journey's  end,  make  longer 
provision  for  a  short  way,  if  he  would  ask  himself  a 
reason?  But  indeed  covetousness  is  an  imreasonable 
vice. 

If  those  also   of  the  younger  sort  would  ask  of 
themselves.   Why  God  should  not  have  the  flower 


THE    SOUL  S    CONFLICT.  45 

and  marrow  of  their  age?  and  why  they  should 
give  their  streiigth  to  the  devil?  It  might  a  little 
take  them  off  from  the  devil's  service.  But  sin  is  a 
work  of  darkness,  and  therefore  shuns  not  only  the 
light  of  grace,  but  even  the  light  of  reason.  Yet  sin 
seldom  wants  a  seeming  reason.  Men  loill  not  go  to 
hell  without  a  show  of  reason.  But  such  be  sophis- 
tical fallacies,  not  reasons;  and  therefore  sinners  are 
said  to  play  the  sophisters  with  themselves:  Satan 
could  not  deceive  us,  unless  ive  deceived  ourselves 
first,  and  are  willingly  deceived:  wilful  sinners  are 
blind,  because  they  put  out  the  light  of  reason,  and 
so  think  God,  like  themselves,  blind  too.  Psalm  1. ;  and 
therefore  they  are  deservedly  termed  mad  men  and 
fools ;  for,  did  they  but  make  use  of  that  spark  of 
reason,  it  would  teach  them  to  reason  thus;  1  cannot 
give  an  account  of  my  ivays  to  myself:  ivhat  ac- 
count shall  I,  or  can  /,  give  then  to  the  Judge  of 
all  flesh  ere  it  be  long. 

And  as  it  is  a  ground  of  repentance,  in  stopping 
our  course  to  ask,  What  have  I  done?  So  likewise 
of  faith  and  new  obedience,  to  ask,  what  shall  I  do 
for  the  time  to  come?  and  then  upon  settling,  the 
soul  in  way  of  thanks  will  be  ready  to  ask  of  itself, 
What  shall  I  return  to  the  Lord?  &c.  So  that  the 
soul  by  this  dealing  with  itself,  promoteth  itself  to  all 
holy  duties  till  it  come  to  Heaven. 

The  reason  why  we  are  thus  backward  to  the  keep- 
ing of  this  court  in  ourselves,  is  self-love;  we  love  to 
flatter  our  own  affections,  but  this  self-love  is  but  self- 
hatred  in  the  end;  as  the  wise  man  says,  he  that  re- 
gards not  this  part  of  wisdom,  hates  his  own  soul,  and 
shall  eat  the  fruits  of  his  own  ways. 

2.  As  likcAvise  it  issues  from  an  irksomeness  of  la- 
bour, which  makes  us  rather  willing  to  seem  base  and 
vile  to  ourselves  and  others,  than  to  take  pains  with 
our  own  hearts  to  be  better,  as  those  that  are  weary 
of  holding  the  reins  give  them  up  unto  the  horse's  neck, 
and  so  are  driven  whither  the  rage  of  the  horse  car- 
rieth  them:  sparing  a  little  trouble  at  first,  doubles 
it  in  the  end;  as  he  who  will  not  take  the  pains  to 


46  THE  soul's  cowflict. 

cast  up  his  books,  his  books  will  cast  up  him  in  the 
end.  It  is  a  blessed  trouble  that  brings  sound  and 
long  peace.  1  Cor.  xi.  31.  This  labour  saves  God  a 
labour,  for  therefore  hejudgeth  us,  because  we  would 
not  take  pains  with  ourselves  before. 

3.  And  pride  also,  with  a  desire  of  liberty,  makes 
men  think  it  to  be  a  diminishing  of  greatness  and  free- 
dom either  to  be  curbed,  or  to  curb  ourselves :  We 
love  to  be  absolute  and  independent;  but  this,  as  it 
brought  ruin  upon  our  nature  in  Adam,  so  it  will  upon 
our  persons.  Men,  as  Luther  was  wont  to  say,  are 
born  with  a  pope  in  their  belly,  they  are  loath  to  give 
an  account,  although  it  be  to  themselves,  their  wills 
are  instead  of  a  kingdom  to  them. 

Let  us  therefore,  when  any  lawless  passions  begin 
to  stir,  deal  with  our  souls  as  God  did  with  Jonah, 
Doest  thou  well  to  be  angry?  Jonah  iv.,  to  fret  thus? 
This  will  be  a  means  to  make  us  quiet:  for,  alas! 
what  weak  reasons  have  we  often  of  strong  motions; 
such  a  man  gave  me  no  respect,  such  another  looked 
more  kindly  vipon  another  man  than  upon  me,  &c. 
You  have  some  of  Haman's  spirit,  Esther  v.,  that  for 
a  little  neglect  would  ruin  a  whole  nation.  Passion 
presents  men  that  are  innocent  as  guilty  to  us;  and 
because  we  will  not  seem  to  be  mad  without  reason, 
pride  commands  the  Avit  to  justify  anger,  and  so  one 
passion  maintains  and  feeds  another. 

Neither  is  it  sufficient  to  cite  the  soul  before  itself; 
but  it  must  be  pressed  to  give  an  account,  as  we  see 
here,  David  doubles  and  trebles  the  expostulation;  as 
oft  as  any  distemper  did  arise,  so  oft  did  he  labour  to 
keep  it  down.  If  passions  grow  too  insolent,  Eli's 
mildness  will  do  no  good.  1  Sam.  ii.  24.  It  would 
prevent  much  trouble  in  this  kind,  to  subdue  betimes, 
in  ourselves  and  others,  the  first  beginnings  of  any 
unruly  passions  and  affections ;  which,  if  they  be  not 
well  tutored  and  disciplined  at  the  first,  prove  as  head- 
strong, unruly,  and  ill  natured  children,  who,  being 
not  chastened  in  time,  take  such  a  head,  that  it  is  oft 
above  the  power  of  parents  to  bring  them  in  order. 
A  child  set  at  liberty  (saith  Solomon)  breeds  shame, 


THE  soul's  conflict.  47 

at  length,  to  his  parents.  Pro  v.  xxix.  15.  Adonia's 
example  shows  this.  The  hke  may  be  said  of  the 
affections  set  at  Hberty ;  it  is  dangerous  to  redeem  a 
htttle  quiet  by  yielding  to  our  aftections,  which  is 
never  safely  gotten  but  by  mortification  of  them. 

Those  that  are  in  great  place  are  most  in  danger, 
by  yielding  to  themselves,  to  lose  themselves ;  for  they 
are  so  taken  up  with  the  person  for  a  time  put  upon 
them,  that  they,  both  in  look  and  speech,  and  carriage, 
often  show  that  they  forget  both  their  natural  condi- 
tion as  men,  and  much  more  their  supernatural  as 
Christians ;  and  therefore  are  scarce  counselable  by 
others  or  themselves,  in  those  things  that  concern 
their  severed  condition  that  concerneth  another  world. 
Whereas  it  were  most  wisdom  so  to  think  of  their 
place  they  bear,  whereby  they  are  called  gods,  Psal. 
Ixxxii.  6,7,  as  not  to  forget  they  must  lay  their  person 
aside,  and  die  like  men,  2  Sam.  xxiv.  4:  David  him- 
self that  in  his  afflicted  condition  could  advise  with 
himself,  and  check  himself,  yet  in  his  free  and  flour- 
ishing estate  neglected  the  counsel  of  his  friends. 
Agur  was  in  jealousy  of  a  full  condition,  and  lest  in- 
stead of  saying.  What  have  I  done?  why  am  I  thus 
cast  down?  &c.,  he  should  say,  fVho  is  the  Lord? 
Prov.  XXX.  9. 

Meaner  men  in  their  lesser  sphere  often  show  what 
their  spirits  would  be,  if  their  compass  were  enlarged. 
It  is  a  great  fault  in  breeding  youth,  for  fear  of 
taking  down  of  their  spirits,  not  to  take  down  their 
pride,  and  get  victory  of  their  affections;  whereas  a 
proud  unbroken  heart  raiseth  us  more  trouble  often 
than  all  the  world  beside.  Of  all  troubles,  the  trouble 
of  a  proud  heart  is  the  greatest.  It  was  a  great  trouble 
to  Haman  to  lead  Mordecai's  horse,  Esth.  vi.  1,  which 
another  man  would  not  have  thought  so ;  the  moving 
of  a  straw  is  troublesome  to  proud  flesh.  And  there- 
fore it  is  good  to  bear  the  /yoke  from  oar  youth.  Lam. 
iii.  27:  it  is  better  to  be  taken  down  in  youth,  than  to 
be  broken  in  pieces  by  great  crosses  in  age.  First  or 
last,  self-denial  and  victory  over  ourselves  is  abso- 
lutely necessary;  otherwise  faith,  which  is  a  grace 


48  THE   soul's  conflict, 

that  requireth  self-denial,  will  never  be  brought  into 
the  soul,  and  bear  rule  there. 

But,  what  if  pressing  upon  our  souls  will  not  help? 

Then  speak  to  God,  to  Jesus  Christ  by  prayer,  that 
as  he  rebuked  the  winds  and  the  waves,  and  went 
upon  the  sea,  so  he  would  walk  upon  our  souls,  and 
command  a  calm  there.  It  is  no  less  power  to  settle 
a  peace  in  the  soul,  than  to  command  the  seas  to  be 
quiet.  It  is  God's  prerogative  to  rule  in  the  heart,  as 
likewise  to  give  it  up  to  itself,  which  (next  to  hell)  is 
the  greatest  judgment;  which  should  draw  us  to  the 
greater  reverence  and  fear  of  displeasing  God.  It 
was  no  ill  wish  of  him,  that  desired  God  to  free  him 
from  an  ill  man,  himself 


CHAPTER  VI. 

OTHER.    OBSERVATIONS  OF  THE  SAME  NATURE. 

Moreover  we  see  that  a  s^odly  man  can  cast  a  res- 
traint upon  himself,  as  David  here  stays  himself  in 
falling.  There  is  a  principle  of  grace,  that  stops  the 
heart,  and  pulls  in  the  reins  again  when  the  affections 
are  loo.se.  A  carnal  man,  when  he  begins  to  be  cast 
down,  sinks  lower  and  lower,  until  he  sinks  into  des- 
pair, as  lead  sinks  into  the  bottom  of  the  sea.  They 
sunk,  they  sunk,  like  lead  in  the  mighty  waters. 
Exod.  XV.  5.  A  carnal  man  sinks  as  a  heavy  body 
to  the  centre  of  the  earth,  and  stays  not,  if  it  be  not 
stopped:  there  is  nothing  in  him  to  stay  him  in  fal- 
ling, as  we  see  in  Ahitophel  and  Saul,  2  Sam.  xvii. 
23:  who  (wanting  a  support)  found  no  other  stay, 
but  the  sword's  point.  And  the  greater  their  parts 
and  places  are,  the  more  they  entangle  themselves ; 
and  no  wonder,  for  they  are  to  encounter  with  God 
and  his  deputy,  conscience,  who  is  King  of  kings,  and 
Lord  of  lords.  When  Cain  was  cast  out  of  his  fa- 
ther's house,  his  heart  and  countenance  was  always 
cast  down;  for  he  had  nothing  in  him  to  lift  it  up- 
wards.   But  a  godly  man,  though  he  may  give  a  little 


THE  SOUL  S  CONFLICT,  49 

way  to  passion,  yet  (as  David)  he  recovers  himself. 
Therefore  as  we  Avould  have  any  good  evidence,  that 
we  have  a  better  spirit  in  us  than  our  own,  greater 
than  the  flesh  or  the  world,  let  us  (in  all  troubles  we 
meet  witli)  gather  up  ourselves,  that  the  stream  of  our 
own  affections  carry  us  not  away  too  far. 

There  is  an  art  or  skill  of  bearing  troubles,  if  we 
could  learn  it,  without  overmuch  troubling  of  our- 
selves ;  as  in  bearing  of  a  burthen  there  is  a  way  so 
to  poise  it,  that  it  weigheth  not  over  heavy:  if  it 
hangs  all  on  one  side,  it  poises  the  body  down.  The 
greater  part  of  our  troubles  we  pull  upon  ourselves, 
by  not  parting  our  care  so,  as  to  take  upon  us  only 
the  care  of  duty,  and  leave  the  rest  to  God;  and  by 
mingling  our  passions  with  our  crosses;  and,  like  a 
foolish  patient,  chewing  the  pills  which  we  should 
swallow  down.  We  dwell  too  much  upon  the  grief, 
when  we  should  remove  the  soul  higher.  We  are 
nearest  neighbours  unto  ourselves;  when  we  sufter 
grief,  like  a  canker,  to  eat  into  the  soul,  and  like  a 
fire  in  the  bones,  to  consume  the  marrow  and  drink 
up  the  spirits,  we  are  accessory  to  the  wrong  done 
both  to  our  bodies  and  souls :  we  waste  our  own  can- 
dle, and  put  out  our  light. 

We  see  here  again,  that  a  godly  man  can  make  a 
good  use  of  privacy.  When  he  is  forced  to  be  alone 
he  can  talk  with  his  God  and  himself;  one  reason 
whereof  is,  that  his  heart  is  a  treasury  and  storehouse 
of  divine  truths,  whence  he  can  speak  to  himself,  by 
way  of  check,  or  encouragement  of  himself:  he  hath, 
a  spirit  over  his  own  spirit,  to  teach  him  to  make  use 
of  that  store  he  hath  laid  up  in  his  heart,  the  spirit  is 
never  nearer  him  than  when  by  way  of  witness  to  his 
spirit  he  is  thus  comforted;  wherein  the  child  of  God 
differs  from  another  man,  who  cannot  endure  solita- 
riness because  his  heart  is  empty;  he  was  a  stran- 
ger to  God  before,  and  God  is  a  stranger  to  him  now; 
so  that  he  cannot  go  to  God  as  a  friend.  And  for  his 
conscience,  that  is  ready  to  speak  to  him,  that  which 
he  is  loath  to  hear :  and  therefore  he  counts  himself  a 
torment  to  himself,  especially  in  privacy. 

4 


50  THE  soul's  conflict. 

We  read  of  great  princes,  who  after  some  bloody 
designs  were  as  terrible  to  themselves,*  as  they  were 
formerly  to  others,  and  therefore  could  never  endure 
to  be  awaked  in  the  night,  without  music,  or  some 
like  diversion.  It  may  be,  we  may  be  cast  into  such 
a  condition,  where  we  have  none  in  the  world  to  com- 
fort us,  as  in  contagious  sickness,  when  none  may 
come  near  us,  we  may  be  in  such  an  estate  wherein 
no  friend  will  own  us.  And  therefore  let  us  labour 
now  to  be  acquainted  with  God  and  our  own  hearts, 
and  acquaint  our  hearts  with  the  comforts  of  the  Holy 
Ghost;  then,  though  we  have  not  so  much  as  a  book 
to  look  on,  or  a  friend  to  talk  with,  yet  we  may  look 
with  comfort  into  the  book  of  our  own  heart,  and 
read  what  God  hath  written  there  by  the  finger  of  his 
Spirit ;  all  books  are  written  to  amend  this  one  book 
of  our  heart  and  conscience :  by  this  means  we  shall 
never  want  a  divine  to  comfort  us,  a  physician  to  cure 
us,  a  counsellor  to  direct  us,  a  musician  to  cheer  us, 
a  controller  to  check  us,  because,  by  help  of  the  word 
and  Spirit,  we  can  be  all  these  to  ourselves. 

Another  thing  we  see  here,  that  God  hath  made 
every  man  a  governor  over  himself.  The  poor  man, 
that  hath  none  to  govern,  yet  may  he  be  a  king  in 
himself.  It  is  the  natural  ambition  of  man's  heart 
to  desire  government,  as  we  see  in  the  hratnhle.  Judg. 
ix.  Well  then,  let  us  make  use  of  this  disposition  to 
rule  ourselves.  Absalom  had  high  thoughts;  0,  if  I 
were  a  king,  I  would  do  so  and  so !  So  our  hearts  are 
ready  to  promise.  If  I  were  as  such  and  such  a  man 
in  such  and  such  a  place,  I  would  do  this  and  that. 

But  how  dost  thou  manage  thine  own  affections? 
how  dost  thou  rule  in  thine  house?  in  thyself?  do  not 
passions  get  the  upper  hand,  and  keep  reason  under 
foot?  When  we  have  learned  to  rule  over  our  own 
spirits  well,  then  we  may  be  fit  to  rule  over  others. 
He  that  is  faithful  in  a  little^  shall  he  set  over 
tnore.  Matt.  xxv.  21.  He  that  can  govern  himself, 
in  the  wise  man's  judgment,  is  better  than  he  that 
can  govern  a  city,    Prov.  xvi.  32.     He  that  cannot, 

*  As  Charles  IX.  after  the  massacre  in  France. 


THE    soul's    conflict.  51 

is  like  a  city  ivithoiit  a  ivall,  where  those  that  are  in 
may  go  out,  and  the  enemies  without  may  come  in 
at  their  pleasure.  So  where  there  is  not  a  govern- 
ment set  up,  there  sin  breaks  out,  and  Satan  breaks 
in  without  control. 

See  again,  the  excellency  of  the  soul,  that  can  re- 
flect upon  itself,  and  judge  of  lohat soever  comes 
from  it:  a  godly  man's  care  and  trouble  is  especial- 
ly about  his  soul,  as  David  here  looks  principally  to 
that,  because  all  outward  troubles  are  for  to  help 
that;  Avhen  God  touches  our  bodies,  our  estates,  or 
our  friends,  he  aims  at  the  soul  in  all.  God  Avill  ne- 
ver remove  his  hand,  till  something  be  wrought  upon 
the  soul,  as  David^s  moisture  was  as  the  drought  in 
summer,  Psal.  xxxii.,  so  that  he  roared,  and  car- 
ried himself  unseemly  for  so  great  and  holy  a  man, 
till  his  heart  was  subdued  to  deal  Avithout  all  guile 
with  God  in  confessing  his  sin;  and  then  God  forgave 
him  the  iniquity  thereof,  and  healed  his  body  too. 
In  sickness,  or  in  any  other  trouble,  it  is  best  the 
divine  should  be  before  the  physician:  and  that  men 
begin  where  God  begins.  In  great  fires  men  look 
first  to  their  jewels,  and  then  to  their  lumber;  so  our 
soul  is  our  best  jewel:  a  carnal  worldly  man  is  call- 
ed, and  well  called,  a  fleshly  man,  because  his  very 
soul  is  flesh,  and  there  is  nothing  but  the  world  in 
him.  And,  therefore,  when  all  is  not  well  within,  he 
cries  out.  My  body  is  troubled,  my  state  is  broken, 
my  friends  fail  me,  &c.,  but  all  this  while  there  is  no 
care  for  the  poor  soul  to  settle  a  peace  in  that. 

The  possession  of  the  soul  is  the  richest  possession, 
no  jewel  so  precious;  the  account  for  our  own  souls, 
and  the  souls  of  others,  is  the  greatest  account,  and 
therefore  the  care  of  souls  should  be  the  greatest  care. 
What  an  indignity  is  it  that  we  should  forget  such 
souls  to  satisfy  our  lusts?  to  have  our  wills?  to  be 
vexed  with  any ;  who  by  their  judgment,  example, 
or  authority  stop  as  we  suppose  our  courses?  Is  it 
not  the  greatest  plot  of  the  world ;  first  to  have  their 
lusts  satisfied :  secondly,  to  remove  either  by  fraud  or 
violence  whatsoever  standeth  in  their  way :  and  third- 


52  THE  soul's  conflict. 

ly,  to  put  colours  and  pretences  upon  this  to  delude 
the  world  and  themselves,  employing  all  their  carnal 
wit  and  worldly  strength  for  their  carnal  aims,  and 
fighting  for  that  which  fights  against  their  own  souls? 
For  what  will  be  the  issue  of  this  but  certain  des- 
truction ? 

Of  this  mind  are  not  only  the  dregs  of  people,  but 
many  of  the  more  refined  sort,  who  desire  to  be  emi- 
nent in  the  world;  and  to  have  their  own  desires 
herein,  give  up  the  liberty  of  their  own  judgments 
and  consciences,  to  the  desires  and  lusts  of  others; 
to  he  above  others  they  will  be  beneath  theinselves, 
having  those  men's  persons  in  admiration  for  hope  of 
advantage,  whom  otherwise  they  despise,  and  so  sub- 
stituting in  their  spirits,  man  in  the  place  of  God,  lose 
heaven  for  earth,  and  bury  that  divine  spark,  their 
souls,  capable  of  the  divine  nature,  and  fitter  to  be  a 
sanctuary  and  temple  for  God  to  dwell  in,  than  by 
closing  with  baser  things  to  become  base  itself.  We 
need  not  wonder  that  others  seem  base  to  carnal  men, 
who  are  base  both  in  and  to  themselves.  It  is  no 
wonder  they  should  be  cruel  to  the  souls  of  others, 
who  are  cruel  to  their  own  souls;  that  they  should 
neglect  and  starve  others,  that  give  away  their  own 
souls  in  a  manner  for  nothing.  Alas!  upon  what 
poor  terms  do  they  hazard  that,  the  nature  and  worth 
whereof  is  beyond  man's  reach  to  comprehend! 
Many  are  so  careless  in  this  kind,  that  if  they  were 
thoroughly  persuaded  that  they  had  souls  that  should 
live  for  ever,  either  in  bliss  or  torment,  we  might  the 
more  easily  work  upon  them.  But  as  they  live  by 
sense,  as  beasts,  so  they  have  no  more  thoughts  of 
future  times  than  beasts,  except  at  such  times  as  con- 
science is  awaked  by  some  sudden  judgment,  where- 
by God's  wrath  is  revealed  from  heaven  against 
them.  But  happy  were  it  for  them,  if  they  might 
die  like  beasts,  whose  misery  dies  with  them. 

To  such  an  estate  hath  sin  brought  the  soul,  that 
it  willingly  drowneth  itself  in  the  senses,  and  becomes 
in  some  sort  incarnate  with  the  flesh. 

We  should  tlierefore  set  ourselves  to  have  most 


THE   soul's  conflict.  53 

care  of  that,  which  God  cares  most  for:  which  he 
breathed  into  us  at  first,  set  his  own  image  upon, 
gave  so  great  a  price  for,  and  vahies  above  all  the 
world  besides.  Shall  all  our  study  be  to  satisfy  the 
desires  of  the  flesh,  and  neglect  this? 

Is  it  not  a  vanity  to  prefer  the  casket  before  the 
jewel,  the  shell  before  the  pearl,  the  gilded  potsherd 
before  the  treasure  ?  and  is  it  not  much  more  vanity, 
to  prefer  the  outward  condition  before  the  inward? 
The  soul  is  that  which  Satan  and  his  hath  most  spite 
at,  for  in  troubling  our  bodies  or  estates,  he  aims  at 
the  vexation  of  our  souls.  As  in  Job  i.  his  aim  was 
to  abuse  that  power  God  had  given  him  over  his 
children,  body,  and  goods,  to  make  him  out  of  a  dis- 
quieted spirit  blaspheme  God.  It  is  an  ill  method  to 
begin  our  care  in  other  things,  and  neglect  the  soul, 
as  Ahitophel,  who  set  his  house  in  order,  when  he 
should  have  set  his  soul  in  order  first.  2  Sam,  xvii. 
23.  Wisdom  begins  at  the  right  end.  If  all  be  well 
at  home,  it  comforts  a  man,  though  he  meets  with 
troubles  abroad.  Oh,  saith  he,  I  shall  have  rest  at 
home,  I  have  a  loving  wife  and  dutiful  children;  so 
whatsoever  we  meet  withal  abroad,  if  the  soul  be 
quiet,  thitl^r  we  can  retire  Avith  comfort.  See  that 
all  be  well  within,  and  then  all  troubles  from  without 
cannot  much  annoy  us. 

Grace  will  teach  us  to  reason  thus,  God  hath  given 
mine  enemies  power  over  my  liberty  and  condition, 
but  shall  they  have  power  and  liberty  over  my  spirit? 
It  is  that  which  Satan  and  they  most  seek  for:  but 
never  yield,  0  my  soul !  and  thus  a  godly  man  will 
become  more  than  a  conqueror;  when  in  appearance 
he  is  conquered,  the  cause  prevails,  his  spirit  prevails, 
and  is  undaunted.  A  Christian  is  not  subdued  till 
his  spirit  be  subdued.  Thus  Job  prevailed  over  Satan 
and  all  his  troubles  at  length.  This  tormenteth  proud 
persons  to  see  godly  men  enjoy  a  calm  and  resolute 
frame  of  mind  in  the  midst  of  troubles;  when  tlieir 
enemies  are  more  troubled  in  troubling  them,  than 
they  are  in  being  troubled  by  them. 

We  see  likewise  here,  how  to  frame  our  complaints : 


54  THE  soul's  conflict. 

David  complains  not  of  God,  nor  of  his  troubles,  nor 
of  others,  but  of  his  own  soul :  He  complains  of  him- 
self to  himself;  as  if  he  should  say.  Though  all  Ihings 
else  be  out  of  order,  yet,  O  my  soul,  thou  should st 
not  trouble  me  too:  thou  shouldst  not  betray  thyself 
unto  troubles,  but  rule  over  them.  A  godly  man 
complains  to  God,  but  not  of  God,  but  of  himself; 
a  carnal  man  is  ready  to  justify  himself  and  complain 
of  God,  he  complains  not  to  God,  but  of  God,  at  the 
least,  in  secret  murmuring,  he  complains  of  others  that 
are  but  God's  vials;  he  complains  of  the  grievance 
that  lies  upon  him,  but  never  regards  what  is  amiss 
in  himself  within:  Openly  he  cries  out  upon  fortune, 
yet  secretly  he  striketh  at  God,  under  that  idol  of  for- 
tune, by  whose  guidance  all  things  come  to  pass; 
whilst  he  quarrels  with  that  which  is  nothing,  he 
wounds  him  that  is  the  cause  of  all  things;  like  a 
goaty  man  that  complains  of  his  shoe,  and  of  his  bed; 
or  an  aguish  man  of  his  drink,  when  the  cause  is  from 
within.  So  men  are  disquieted  with  others,  when 
they  should  rather  be  disquieted  and  angry  with  their 
own  hearts. 

We  condemn  Jonas  for  contending  with  God,  and 
justifying  his  unjust  anger,  but  yet  the  same  risings 
are  in  men  naturally,  if  shame  would  suffer  them  to 
give  vent  to  their  secret  discontent;  their  heart  speaks 
what  Jonas'  tongue  spake.  Oh,  but  here  we  should 
lay  our  hand  upon  our  mouth,  and  adore  God,  and 
command  silence  to  our  souls. 

No  man  is  hurt  but  by  himself  first :  We  are  drawn 
to  evil,  and  allured  from  a  true  good  to  a  false  by 
our  own  lusts,  God  tempts  no  man.  Jam.  i.  13.  Sa- 
tan hath  no  power  over  us  further  than  we  willingly 
lie  open  to  him;  Satan  works  upon  our  affections, 
and  then  our  affections  work  upon  our  will.  He  doth 
not  work  immediately  upon  the  will;  we  may  thank 
ourselves  in  willingly  yielding  to  our  own  passions, 
for  all  that  ill  Satan  or  his  instruments  draws  us  unto ; 
Saul  was  not  vexed  with  an  evil  spirit.  1  Sam.  xvi, 
till  he  gave  way  to  his  own  evil  spirit  of  envy  first. 
The  devil  entered  not  into  Judas,  Matt,  xxvii.  3,  until 


THE  soul's  conflict.  55 

his  covetous  heart  made  way  for  him.  The  apostle 
strengtheneth  his  conceit  against  rash  and  lasting 
anger  from  hence,  that  by  this  we  give  way  to  the 
devil.  Eph.  iv.  It  is  a  dangerous  thing  to  pass  from 
God's  government,  and  come  under  Satan's. 

Satan  mingleth  himself  with  our   own   passions, 
therefore  we  should  blame  ourselves  first,  be  ashamed 
of  ourselves  most,  and  judge  ourselves  most  severely. 
But  self-love   teacheth   us   the  contrary  method,  to 
translate  all  upon  others;  it  robs  us  of  a  right  judg- 
ment of  ourselves.     Though  we  desire  to  know  all 
diseases  of  the  body  by  their  proper  names,  yet  we 
will  conceive  of  sinful  passions  of  the  soul  under 
milder  terms;  as  hist  under  love,  rage  under  just 
anger,  mttrrnuring  under  jw.?/  displeasure,  &c.,  thus 
whilst  we  flatter  our  grief,  what  hope  of  cure !  Thus 
sin  hath  not  only  made  all  the  creatures  enemies  to 
us,  but  ourselves  the  greatest  enemies  to  ourselves, 
and  therefore  we  should  begin  our  complaints  against 
ourselves,   and   discuss   ourselves  thoroughly;    how 
else  shall  we  judge  truly  of  other  things  without  us, 
above  us,  or  beneath  us?  The  sun  when  it  rises  en- 
lightens first  the  nearest  places,  and  then  the  more 
remote;  so  where  true  light  is  set  up,  it  discovers 
what  is  amiss  within  first. 

Hence  also  we  see,  that  as  in  all  discouragements 
a  godly  man  hath  most  trouble  with  his  own  heart, 
so  he  knows  how  to  carry  himself  therein,  as  David 
doth  here. 

For  the  better  clearing  of  this,  we  must  know  there 
be  divers  kinds  and  degrees  of  conflicts  in  the  soul  of 
man,  whilst  it  is  united  to  the  body. 

First,  between  one  corrupt  passion  and  another,  as 
between  covetousness  and  pride;  pride  calls  for  ex- 
pense, covetousness  for  restraint;  oft  passions  fight 
not  only  against  God  and  reason,  to  which  they  owe 
a  homage,  but  one  against  another;  sin  fights  against 
sin,  and  a  lesser  sin  is  oftentimes  overcome  by  a 
greater.  The  soul  in  this  case  is  like  the  sea  tossed 
with  contrary  winds;  and  like  a  kingdom  divided, 


56 

wherein  the  subjects  fight  both  against  their  prince, 
and  one  against  another. 

Secondly,  There  is  a  natural  conflict  in  the  affec- 
tions, whereby  nature  seeks  to  preserve  itself,  as  be- 
twixt anger  and  fear;  anger  calls  for  revenge,  fear 
of  the  law  binds  the  soul  to  be  quiet.  We  see  in  the 
creatures,  fear  makes  them  abstain  from  that  which 
their  appetites  carry  them  unto.  A  wolf  comes  to  a 
flock  with  an  eagerness  to  prey  upon  it,  but  seeing 
the  shepherd  standing  in  defence  of  his  sheep,  returns 
and  doth  no  harm ;  and  yet  for  all  this,  as  he  came  a 
Avolf,  so  he  returns  a  Avolf 

A  natural  man  may  oppose  some  sin  from  an  obsti- 
nate resolution  against  it,  not  from  any  love  of  God, 
or  hatred  of  sin,  as  sin,  but  because  he  conceives  it  a 
brave  thing  to  have  his  will.  As  one  hard  Aveapon 
may  strike  at  another,  as  a  stone  wall  may  beat  back 
an  arrow;  but  this  opposition  is  not  from  a  contra- 
riety of  nature,  as  is  betwixt  fire  and  water. 

Thirdly,  There  is  a  conflict  of  a  higher  nature,  as 
between  some  sins  and  the  light  of  reason  helped  by 
a  natural  conscience.  The  heathen  could  reason  from 
the  dignity  of  the  soul,  to  count  it  a  base  thing  to 
prostitute  themselves  to  beastly  lusts,  so  as  it  were 
degrading  and  unmanning  themselves.  Natural  men 
desirous  to  maintain  a  great  opinion  of  themselves, 
and  to  awe  the  inferior  sort  by  gravity  of  deportment 
in  carriage,  will  abstain  from  that,  which  otherwise 
their  hearts  carry  them  unto,  lest  yielding  should  ren- 
der them  despised,  by  laying  themselves  too  much 
open;  as  because  passion  discovers  a  fool  as  he  is, 
and  makes  a  wise  man  thought  meaner  than  he  is; 
therefore  a  prudent  man  will  conceal  his  passion. 
Reason  refined  and  raised  by  education,  example,  and 
custom,  doth  break  in  some  degree  the  force  of  natu- 
ral corruption,  and  brings  into  the  soul,  as  it  Avere, 
another  nature,  and  yet  no  true  change ;  as  we  see  in 
such  as  have  been  inured  to  good  courses,  they  feel 
conscience  checking  them  upon  the  first  discontinu- 
ance and  alteration  of  their  former  good  ways,  but 


THE  soul's  conflict.  57 

this  is  usually  from  a  former  impression  of  their  breed- 
ing, as  the  boat  moves  some  little  time  upon  the  water 
by  virtue  of  the  former  stroke,  yet  at  length  we  see 
corruption  prevailing  over  education,  as  in  Joas,  who 
was  awed  by  the  reverent  respect  he  bare  to  his  uncle 
Jehoiada,  he  was  good  all  his  uncle^s  days.  2  Kings 
xii.  2.  And  in  Nero,  in  Avhom  the  goodness  of  his 
education  prevailed  over  the  fierceness  of  his  nature, 
for  the  first  five  years. 

Fourthly,  but  in  the  Church,  where  there  shineth 
a  light  above  nature,  as  there  is  a  discovery  of  more 
sins^  and  some  strength,  with  the  light,  to  perform 
more  duty;  so  there^  is  a  further  conflict  than  in  a 
man  that  hath  no  better  than  nature  in  him.  By  a 
discovery  of  the  excellent  things  of  the  Gospel,  there 
may  be  some  kind  of  joy  stirred  up,  and  some  degree 
of  obedience :  whence  there  may  be  some  degree  of 
resistance  against  the  sins  of  the  Gospel,  as  obstinate 
unbelief,  desperation,  profaneness,  &c.  A  man  in  the 
Church  may  do  more  than  another  out  of  the  Church, 
by  reason  of  the  enlargement  of  his  knowledge; 
whereupon  such  cannot  sin  at  so  easy  a  rate  as  others 
that  know  less,  and,  therefore,  meet  with  less  opposi- 
tion from  conscience. 

Fifthly,  there  is  yet  a  further  degree  of  conflict  be- 
twixt the  sanctified  powers  of  the  soul,  and  the  flesh, 
not  only  as  it  is  seated  in  the  baser  parts,  but  even  in 
the  best  faculties  of  the  soul,  and  as  it  mingles  itself 
with  every  gracious  performance:  as  in  David,  there 
is  not  only  a  conflict  betwixt  sin  and  conscience,  en- 
lightened by  a  common  loork  of  the  Spirit ;  but  be- 
tween the  commanding  powers  of  the  soul  sanctified, 
and  itself  unsanctified,  between  reasons  of  the  flesh 
and  reasons  of  the  Spirit,  between  faith  and  dis- 
trust, between  the  true  light  of  knowledge,  and  false 
light.  For  it  is  no  question  but  the  flesh  would  play 
its  part  in  David,  and  muster  up  all  the  strength  of 
reason  it  had.  And  usually  flesh,  as  it  is  more  an- 
cient than  the  Spirit,  we  being  first  natural,  then  spi- 
ritual, so  it  will  put  itself  first  forward  in  devising 
shifts,  as  Esau  comes  out  of  the  womb  first  before 

.^ 

1    VJ 


58  THE  soul's   conflict. 

Jacob ;  yet  hereby  the  spirit  is  stirred  up  to  a  present 
examination  and  resistance,  and  in  resisting,  as  we 
see  here,  at  length  the  godly  gets  the  victory.  As  in 
the  conflict  between  the  higher  parts  of  the  soul  with 
the  lower,  it  clearly  appears,  that  the  soul  doth  not 
rise  out  of  the  temper  of  the  body,  but  is  a  more 
noble  substance,  commanding  the  body  by  reasons 
fetched  from  its  own  worth;  so  in  this  spiritual  con- 
flict, it  appears  there  is  something  better  than  the  soul 
itself,  that  hath  superiority  over  it. 


CHAPTER  Vir. 

DIFFERENCE  BETWEEN  GOOD  MEN  AND  OTHERS  IN  CONFLICTS  WITH  SIN. 

But  how  doth  it  appear  that  this  combat  in  David 
was  a  spiritual  combat? 

First,  a  natural  conscience  is  troubled  for  sins 
against  the  light  of  nature  only,  but  David  for  in- 
ward and  secret  corruptions,  as  discouragement  and 
disquietness  arising  from  faint  trusting  in  God. 

David's  conflict  was  not  only  with  the  sensual 
lower  part  of  his  soul,  which  is  carried  to  ease  and 
quiet,  and  love  of  present  things,  but  he  was  troubled 
with  a  mutiny  in  his  understanding,  between  faith 
and  distrust ;  and  therefore  he  was  forced  to  rouse 
up  his  soul  so  oft  to  trust  in  God,  which  shows  that 
carnal  reason  did  solicit  him  to  discontent,  and  had 
many  colourable  reasons  for  it. 

Secondly,  a  man  endowed  with  common  grace,  is 
rather  a  patient  than  an  agent  in  conflicts;  the  light 
troubles  him  against  his  will,  as  discovering  and  re- 
proving him,  and  hindering  his  sinful  contentments, 
his  heart  is  more  biased  another  way  if  the  light 
would  let  him;  but  a  godly  man  labours  to  help  the 
lights  and  to  work  his  heart  to  an  opposition  against 
sin;  he  is  an  agent  as  well  as  a  patient.  As  David 
here  doth  not  suffer  disquieting,  but  is  disquieted 
with  himself  for  being  so.  A  godly  man  is  an  agent 
in  opposing  his  corruption,  and  a  patient  in  endur- 


THE  soul's   conflict.  59 

ing  of  it!  whereas  a  natural  man  is  a  secret  agent  in 
and  for  his  corruptions,  and  a  patient  in  regard  of 
any  help  against  them ;  a  good  man  suffers  evil  and 
doth  good,  a  natural  man  suffers  good  and  doth  evil. 

Thirdly,  a  conscience  guided  by  common  light, 
withstands  distempers  most  by  outward  means,  but 
David  here  fetcheth  help  from  the  Spirit  of  God  in 
him,  and  from  trust  in  God.  Nature  works  from 
within,  so  doth  the  new  nature ;  David  is  not  only 
something  disquieted,  and  something  troubled  for 
being  disquieted,  but  sets  himself  thoroughly  against 
his  distempers;  he  complains,  and  expostulates,  he 
censures,  and  chargeth  his  soul.  The  other,  if  he 
doth  any  thing  at  all,  yet  it  is  faintly ;  he  seeks  out 
his  corruption  as  a  coward  doth  his  enemy,  loath  to 
find  him,  and  more  loath  to  encounter  with  him. 

Fourthly,  David  withstands  sin  constantly,  and 
gets  ground.  We  see  here,  he  gives  not  over  at  the 
first,  but  presseth  again  and  again.  Nature  works 
constantly,  so  doth  the  new  nature.  The  conflict  in 
the  other  is  something  forced,  as  taking  part  with  the 
worser  side  in  himself;  good  things  have  a  weak,  or 
rather  no  party  in  him,  bad  things  a  strong;  and 
therefore  he  soon  gives  over  in  this  holy  quarrel. 

Fifthly,  David  is  not  discouraged  by  his  foils,  but 
sets  himself  afresh  against  his  corruptions,  with  con- 
fidence to  bring  them  under.  Whereas  he  that  hath 
but  a  common  work  of  the  Spirit,  after  some  foils,  lets 
his  enemy  prevail  more  and  more,  and  so  despairs  of 
victory,  and  thinks  it  better  to  sit  still,  than  to  rise 
and  take  a  new  fall ;  by  which  means  his  latter  end 
is  worse  than  his  beginning;  for  beginning  in  the 
Spirit,  he  ends  in  the  flesh.  A  godly  man,  although 
upon  some  foil,  he  may  for  a  time  be  discouraged, 
yet  by  holy  indignation  against  sin,  he  renews  his 
force,  and  sets  afresh  upon  his  corruptions,  and  ga- 
thers more  strength  by  his  falls,  and  groweth  into 
more  acquaintance  with  his  own  heart,  and  Satan's 
malice,  and  God's  strange  ways  in  bringing  light  out 
of  darkness. 

Sixthly,  An  ordinary  Christian  may  be  disquieted 


60  THE  soul's  conflict. 

for  being  disquieted,  as  David  was,  but  then  it  is 
only  as  disquiet  hath  vexation  in  it;  but  David  here 
striveth  against  the  unquietness  of  his  spirit,  not  only 
as  it  brought  vexation  with  it,  but  as  it  hindered 
communion  with  his  God. 

In  sin  there  is  not  only  a  guilt  binding  over  the 
soul  to  God's  judgment,  and  thereupon  filling  the 
soul  with  inward  fears  and  terrors ;  but  in  sin  like- 
wise there  is,  1.  a  contrariety  to  God's  holy  nature; 
and  2.  a  contrariety  to  the  divine  nature  and  image 
stamped  upon  ourselves;  3.  a  weakening  and  dis- 
abling of  the  soul  from  good;  and  4.  a  hindering  of 
our  former  communion  with  God,  sin  being  in  its  na- 
ture a  leaving  of  God,  the  fountain  of  all  strength  and 
comfort,  and  cleaving  to  the  creature;  hereupon  the 
soul  having  tasted  the  sweetness  of  God  before,  is 
now  grieved,  and  this  grief  is  not  only  for  the  guilt 
and  trouble  that  sin  draAvs  after  it,  but  from  an  in- 
ward antipathy  and  contrariety  betwixt  the  sanctified 
soul  and  sin.  It  hates  sin  as  sin,  as  the  only  bane 
and  poison  of  renewed  nature,  and  the  only  thing  that 
breeds  strangeness  betwixt  God  and  the  soul.  And 
this  hatred  is  not  so  much  from  discourse  and  strength 
of  reason,  as  from  nature  itself  rising  presently  against 
its  enemy;  the  lamb  presently  shuns  the  wolf  from 
a  contrariety;  antipathies  wait  not  for  any  strong 
reason,  but  are  exercised  upon  the  first  presence  of  a 
contrary  object. 

Seventhly,  hereupon  ariseth  the  last  difference; 
that  because  the  soul  hateth  sin  as  sin,  therefore  it 
opposeth  it  universally  and  eternally,  in  all  the  powers 
of  the  soul,  and  in  all  actions  inward  and  outward 
issuing  from  those  powers;  David  regarded  no  in- 
iquity in  his  heart,  hut  hated  every  evil  ivay,  Psal. 
Ixvi.  18,  the  desires  of  his  soul  were,  that  it  might 
he  so  directed  that  he  7night  keep  God\s  law.  Psal. 
cxix.  5.  And  if  there  had  been  no  binding  law,  yet 
there  was  such  a  sweet  sympathy  and  agreement 
betwixt  his  sovd  and  God's  truth,  that  he  delighted 
in  it  above  all  natural  sweetness;  hence  it  is  that 
John  saith.  He  that   is  born  of  God  cannot  sin, 


THE    SOUL  S    CONFLICT.  61 

1  Jolin  iii.  9,  that  is,  so  far  forth  as  he  is  born  of 
God;  his  new  nature  will  not  suffer  him,  he  cannot 
lie,  he  cannot  deceive,  he  cannot  be  earthly  minded, 
he  cannot  but  love  and  delight  in  the  persons  and 
things  that  are  good.  There  is  not  only  a  hght  in 
the  understanding,  but  a  new  life  in  the  will,  and  all 
other  faculties  of  a  godly  man ;  what  good  his  know- 
ledge discovereth,  that  his  will  makes  choice  of,  and 
his  heart  loveth;  what  ill  his  understanding  disco 
vers,  that  his  will  hateth  and  abstains  from.  But  in 
a  man  not  thoroughly  converted,  the  will  and  affec- 
tions are  bent  otherwise,  he  loves  not  the  good  he 
doth,  nor  hates  the  evil  he  doth  not. 

Therefore  let  us  make  a  narrow  search  into  our 
souls  upon  what  grounds  we  oppose  sin,  and  fight 
God's  battles.  A  common  Christian  is  not  cast  down, 
because  he  is  disquieted  in  God's  service,  or  for  his 
inward  failings,  that  he  cannot  serve  God  with  that 
liberty  and  freedom  he  desires,  &c.  But  a  godly  man 
is  troubled  for  his  distempers,  because  they  hinder  the 
comfortable  intercourse  betwixt  God  and  his  soul,  and 
that  spiritual  composedness,  and  sabbath  of  spirit 
which  he  enjoyed  before,  and  desires  to  enjoy  again. 
He  is  troubled  that  the  waters  of  his  soul  are  troubled 
so,  tliat  the  image  of  Christ  shines  not  in  him  as  it  did 
before.  It  grieves  him  to  find  an  abatement  in  affec- 
tion, in  love  to  God,  a  distraction  or  coldness  in  per- 
forming duties,  any  doubting  of  God's  favour,  any 
discouragement  from  duty,  &c.  A  godly  man's  com 
forts  and  grievances  are  hid  from  the  world;  natural 
men  are  strangers  to  them.  Let  this  be  a  rule  of  dis- 
cerning our  estates,  how  we  stand  affected  to  the  dis- 
tempers of  our  hearts ;  if  we  find  them  troublesome, 
it  is  a  ground  of  comfort  unto  us  that  our  spirits  are 
ruled  by  a  higher  Spirit;  and  that  there  is  a  principle 
of  that  life  in  us,  which  cannot  brook  the  most  secret 
corruption,  but  rather  casts  it  out  by  a  holy  complaint, 
as  strength  of  nature  doth  poison,  which  seeks  its 
destruction.  And  let  us  be  in  love  with  that  work  of 
grace  in  us,  which  makes  us  out  of  love  with  the  least 
stirring  that  hinders  our  best  condition. 


62  THE  soul's  conflict. 

See  again,  We  may  he  sinfully  disquieted  for  that 
ivhich  is  not  a  sin  to  he  disquieted  for.  David  had 
sinned  if  he  had  not  been  somewhat  troubled  for  the 
banishment  from  God's  house,  and  the  blasphemy  of 
the  enemies  of  the  Church ;  but  yet,  we  see,  he  stops 
himself,  and  sharply  takes  up  his  soul  for  being  dis- 
quieted :  he  did  well  in  being  disquieted,  and  in  check- 
ing himself  for  the  same ;  there  were  good  grounds 
for  both :  he  had  wanted  spiritual  life  if  he  had  not 
been  disquieted:  he  abated  the  vigour  and  liveliness 
of  his  life,  by  being  overmuch  disquieted. 


CHAPTER  VIII. 

OF    UNFITTING    DEJECTION:     AND    WHEN    IT    IS    EXCESSIVE. WHAT    IS    THE 

RIGHT  TEMPER  OF  THE  SOUL  HEREIN. 

§  1.    Then,  hoiv  shall  ive  know  ivhen  a  vian  is  cast 
down  and  disquieted,  otherwise  than  is  hefitting? 
There  is  a  threefold  miscarriage  of  inward  trouble. 

1.  When  the  soul  is  trouhled  for  that  it  should 
not  he  vexed  for,  as  Ahab,  when  he  was  crossed  in 
his  will  for  Naboth's  vineyard. 

2.  In  the  ground,  as  when  we  grieve  for  that  which 
is  good,  and  for  that  which  we  should  grieve  for ;  but 
it  is  with  too  much  reflecting  upon  our  own  par- 
ticular. 

As  in  the  troubles  of  the  state  or  Church,  we  ought 
to  be  affected;  but  not  because  these  troubles  hinder 
any  liberties  of  the  flesh,  and  restrain  pride  of  life, 
but  from  higher  respects;  as  that  by  these  troubles 
God  is  dishonoured,  the  public  exercises  of  religion 
hindered,  and  the  gathering  of  souls  thereby  stopped ; 
as  the  states  and  commonwealth,  which  should  be 
harbours  of  the  Church,  are  disturbed;  as  lawless 
courses  and  persons  prevail;  as  religion  and  justice 
is  triumphed  over,  and  trodden  under.  Men  usually 
are  grieved  for  public  miseries  from  a  spirit  of  self-love 
only,  because  their  own  private  is  embarked  in  the 
public.  There  is  a  depth  of  deceit  of  the  heart  in  this 
matter. 


THE  soul's  conflict.  63 

3.  So  for  the  measure,  when  we  trouble  ourselves 
(though  not  without  cause)  yet  without  bounds. 

The  spirit  of  man  is  like  unto  moist  elements,  as 
air  and  water,  which  have  no  bounds  of  their  own  to 
contain  them  in,  but  those  of  the  vessel  that  keeps 
them:  water  is  spilt  and  lost  without  something  to 
hold  it ;  so  it  is  with  the  spirit  of  man,  unless  it  be 
bounded  with  the  Spirit  of  God.  Put  the  case,  a  man 
be  disquieted  for  sin,  for  which  not  to  be  disquieted 
is  a  sin,  yet  we  may  look  too  much,  and  too  long 
upon  it,  for  the  soul  hath  a  double  eye,  one  to  look 
to  sin,  another  to  look  up  to  God's  mercy  in  Christ. 
Having  two  objects  to  look  on,  we  may  sin  in  looking 
too  much  on  the  one,  with  neglect  of  the  other. 

§  II.  Seeing  then,  disquieting  and  dejection  for 
sin  is  necessary,  how  shall  we  know  when  it  exceeds 
measure? 

First,  when  it  hinders  us  from  holy  duties,  or  in 
the  performa7ice  of  them,  by  distraction  or  otherwise; 
whereas  they  are  giA^en  to  carry  us  to  that  which  is 
pleasing  to  God,  and  good  to  ourselves. 

Grief  is  ill  when  it  taketh  off  the  soul  from  minding 
that  it  should,  and  so  indisposeth  us  to  the  duties  of 
our  callings.  Christ  upon  the  cross  was  grieved  to 
the  utmost,  yet  it  did  not  take  away  his  care  for  his 
mother:  so  the  good  thief,  Luke  xxiii.  42,  in  the 
midst  of  his  pangs  laboured  to  gain  his  fellow,  and  to 
save  his  own  soul,  and  to  glorify  Christ.  If  this  be 
so  in  grief  of  body,  which  taketh  away  the  free  use  of 
reason,  and  exercise  of  grace  more  than  any  other  grief, 
then  much  more  in  grief  from  more  remote  causes ; 
for  in  extremity  of  body  the  sickness  may  be  such,  as 
all  that  we  can  perform  to  God  is  a  quiet  submission, 
and  a  desire  to  be  carried  unto  Christ  by  the  prayers 
of  others ;  we  should  so  mind  our  grief  as  not  to  for- 
get God's  mercy,  or  our  own  duty. 

Secondly,  when  we  forget  the  grounds  of  comfort, 
and  suffer  our  mind  to  run  only  upon  the  present 
grievance,  it  is  a  sin  to  dwell  on  sin,  and  turmoil  our 
thoughts  about  it,  when  we  are  called  to  thankfulness. 


64  THE    SOUL  S    CONFLICT. 

A  physician  in  good  discretion  forbids  a  dish  at  some 
times  to  prevent  the  nourishment  of  some  disease, 
which  another  time  he  gives  way  unto.  So  we  may 
and  ought  to  abstain  from  too  much  feeding  our 
thoughts  upon  our  corruptions  in  case  of  discourage- 
ment, whicli  at  other  times  is  very  necessary.  It 
should  be  our  wisdom  in  such  cases  to  change  the  ob- 
ject, and  labour  to  take  off  our  minds,  and  give  them 
to  that  which  calls  more  for  them.  Grief  oft  presseth 
unseasonably  upon  us,  when  there  is  cause  of  joy, 
and  when  we  are  called  to  joy;  as  Joab  justly  found 
fault  with  David  for  grieving  too  much,  when  God 
had  given  him  the  victory,  and  rid  him  and  the  state 
of  a  traitorous  son.  God  hath  made  some  days  for 
joy,  and  joy  is  the  proper  work  of  those  days.  This 
is  the  daij  which  the  Lord  hath  made.  Psalm  cxviii. 
24.  Some  in  a  sick  distemper  desire  that  which  in- 
creaseth  their  sickness;  so  some  that  are  deeply  cast 
down,  desire  a  wakening  ministry,  and  whatever 
may  cast  them  down  more;  whereas  they  should 
meditate  upon  comforts,  and  get  some  sweet  assu- 
rance of  God's  love.  Joy  is  the  constant  temper 
which  the  soul  should  be  in.  Rejoice  evermore^ 
1  Thes.  V.  16,  saith  the  apostle.  If  a  sink  be  stirred, 
we  stir  it  not  more,  but  go  into  a  sweeter  room.  So 
we  should  think  of  that  which  is  comfortable,  and  of 
such  truths  as  may  raise  up  the  soul,  and  sweeten 
the  spirit. 

Thirdly,  Grief  is  too  much,  Avhen  it  inclines  the 
soul  to  any  inconvenient  courses:  for  if  it  be  not 
looked  to,  it  is  an  ill  counsellor,  when  either  it  hurts 
the  health  of  our  bodies,  or  draws  the  soul,  for  to 
ease  itself,  to  some  unlawful  liberty.  When  grief 
keeps  such  a  noise  in  the  soul,  that  it  will  not  hear 
what  the  messengers  of  God,  or  the  still  voice  of  the 
Spirit  saith ;  as  in  combustions,  loud  cries  are  scarce 
heard:  so  in  such  cases  the  soul  will  neither  hear  it- 
self nor  others.  The  fruit  of  this  overmuch  trouble 
of  spirit  is  increase  of  trouble. 

§  III.  Another  question  may  be,  What  that  sweet 


THE    SOUL  S    CONFLICT.  65 

and  hohj  temper  is  the  soul  should  be  in,  that  it 
may  neither  he  faulty  in  the  defect,  nor  too  much 
abound  in  grief  and  sorrow? 

1.  The  soul  must  be  raised  to  a  riglit  grief. 

2.  The  grief  that  is  raised,  though  it  be  right,  yet 
it  must  be  bounded.  Before  we  speak  of  raising 
grief  in  the  godly,  we  must  know  there  are  some  who 
are  altogether  strangers  to  any  kind  of  spiritual  grief 
or  trouble  at  all;  such  must  consider,  that  the  way  to 
prevent  everlasting  trouble,  is  to  desire  to  be  troubled 
with  a  preventing  trouble.  Let  those  that  are  not  in 
the  way  of  grace  think  with  themselves  what  cause 
they  have  not  to  take  a  minute's  rest  while  they  are 
in  that  estate.  For  a  man  to  be  in  debt  both  body 
and  soul,  subject  every  minute  to  be  arrested  and 
carried  prisoner  to  hell,  and  not  to  be  moved:  for  a 
man  to  have  the  wrath  of  God  ready  to  be  poured 
out  upon  him,  and  hell  gape  for  him,  nay,  to  carry  a 
hell  about  him  in  conscience,  if  it  were  awake,  and  to 
have  all  his  comfort  here  hanging  upon  a  weak  thread 
of  this  life  I'eady  to  be  cut  and  broken  off  every  mo- 
ment, and  to  be  cursed  in  all  those  blessings  that  he 
enjoys;  and  yet  not  to  be  disquieted,  but  continually 
treasuring  up  wrath  against  the  day  of  wrath,  by  run- 
ning deeper  into  God's  books :  for  a  man  to  be  thus, 
and  not  to  be  disquieted,  is  but  the  devil's  peace, 
whilst  the  strong  man  holds  possession.  A  burning 
ague  is  more  hopeful  than  a  lethargy:  The  best 
service  that  can  be  done  to  such  men,  is  to  startle 
and  rouse  them,  and  so  with  violence  to  pull  them 
out  of  the  fire,  as  Jude  speaks,  verse  23,  or  else 
they  will  another  day  curse  that  cruel  mercy  that  lets 
them  alone  now.  In  all  their  jollity  in  this  world, 
they  are  but  as  a  book  fairly  bound,  which  when  it 
is  opened  is  full  of  nothing  but  tragedies.  So  when 
the  book  of  their  consciences  shall  be  once  opened, 
there  is  nothing  to  be  read  but  lamentations  and 
woes.  Such  men  were  in  a  way  of  hope,  if  they 
had  but  so  much  apprehension  of  their  estates,  as  to 
ask  themselves,  IVhat  have  I  done?  If  this  be  true 
that  there  are  such  fearful  things  prepared  for  sin- 

5 


66  THE  soul's  conflict. 

ners,  why  am  I  not  cast  down?  Why  am  I  no  more 
troubled  and  discouraged  for  my  wicked  courses? 
Despair  to  such  is  the  beginning  of  comfort;  and 
trouble  the  beginning  of  peace.  A  storm  is  the  way 
to  a  calm,  and  hell  the  way  to  heaven. 

But  for  raising  of  a  right  grief  in  the  soul  of  a  holy 
man,  look  what  is  the  state  of  the  soul  in  itself  in 
what  terms  it  is  luith  God:  whether  there  be  any 
sin  hanging  on  the  file  unrepented  of.  If  all  be  not 
well  within  us,  then  here  is  place  for  inward  trouble, 
whereby  the  soul  may  afflict  itself 

God  saw  this  grief  so  needful  for  his  people,  that 
he  appointed  certain  days  for  afflicting  them,  Lev. 
xvi.  29;  because  it  is  fit  that  sin  contracted  by  joy 
should  be  dissolved  by  grief;  and  sin  is  so  deeply  in- 
vested into  the  soul,  that  a  separation  betwixt  the 
soul  and  it  cannot  be  wrought  without  much  grief; 
when  the  soul  hath  smarted  for  sin,  it  sets  then  the 
right  price  upon  reconciliation  with  God  in  Christ, 
and  it  feeleth  what  a  bitter  thing  sin  is,  and  therefore 
it  will  be  afraid  to  be  too  bold  with  it  afterward ;  it 
likewise  aweth  the  heart  so,  that  it  will  not  be  so 
loose  towards  God  as  it  was  before;  and  certainly 
that  soul  that  hath  felt  the  sweetness  of  keeping 
peace  with  God,  cannot  but  take  deeply  to  heart, 
that  there  should  be  any  thing  in  us  that  should  di- 
vide betwixt  us  and  the  fountain  of  our  comfort,  that 
should  stop  the  passage  of  our  prayers  and  the  cur- 
rent of  God's  favours  both  towards  ourselves  and 
others,  it  is  such  an  ill  as  is  the  cause  of  all  other  ill, 
and  damps  all  our  comforts. 

2.  We  should  look  out  of  ourselves  also,  consider- 
ing whether  for  troubles  at  home  and  abroad,  God 
calls  not  to  mourning  or  troubling  of  ourselves;  grief 
of  compassion  is  as  well  required  as  grief  of  contri- 
tion. 

It  is  a  dead  member  that  is  not  sensible  of  the  state 
of  the  body.     Jeremy,  for  fear  he  should  not  weep 
enough  for  the  distressed  estate  of  the  Church,  desired 
of  God  that  his  eyes  might  be  made  a  fountain  of 
tears.  Jer.  ix.  1.     A  Christian,  as  he  must  not  be 


THE  soul's   conflict.  67 

proud  flesh,  so  neither  must  he  be  dead  flesh ;  none 
more  truly  sensible  either  of  sin  or  of  misery,  so  far 
as  misery  carries  with  it  any  sign  of  God's  displea- 
sure, than  a  true  Christian:  which  issues  from  the  life 
of  grace,  which,  where  it  is  in  any  measure,  is  lively, 
and  therefore  sensible:  for  God  gives  motion  and 
senses  for  the  preservation  of  life.  As  God's  bowels 
are  tender  towards  us,  so  God's  people  have  tender 
bowels  towards  him,  his  cause,  his  people,  and  his 
Church.  The  fruit  of  this  sensibleness,  is  earnest 
prayer  to  God.  As  Melancthon  said  well.  If  I  cared 
for  nothing,  I  ivould  pray  for  notldng. 

2.  Grief  being  thus  raised,  must,  as  we  said  before, 
be  bounded  and  guided. 

1.  God  hath  framed  the  soul,  and  planted  such 
affections  in  it,  as  may  answer  all  his  dealing  towards 
his  children;  that  when  he  enlargeth  himself  towards 
them,  then  the  soul  should  enlarge  itself  to  him  again ; 
when  he  opens  his  hand,  we  ought  to  open  our  hearts ; 
when  he  shows  any  token  of  displeasure,  we  should 
grieve ;  when  he  troubles  us,  we  should  trouble  and 
grieve  ourselves.  As  God  any  way  disco vereth  him- 
self, so  the  soul  should  be  in  a  suitable  pliableness. 
Then  the  soul  is  as  it  should  be,  when  it  is  ready  to 
meet  God  at  every  turn,  to  joy  when  he  calls  for  it, 
to  mourn  when  he  calls  for  that,  to  labour  to  know 
God's  meaning  in  every  thing. 

Again,  God  has  made  the  soul  for  a  communion 
with  himself,  which  communion  is  especially  placed 
in  the  affections,  which  are  the  springs  of  all  spiritual 
worship.  Then  the  affections  are  well  ordered,  when 
we  are  fit  to  have  communion  with  God,  to  love, Jot/, 
trust,  to  delight  in  him  above  all  things.  The  affec- 
tions are  the  inward  movings  of  the  soul  which  then 
move  best  when  they  move  us  to  God,  not  from  him. 
They  are  the  feet  of  the  soul,  whereby  we  walk  with, 
and  before  God.  When  we  have  our  affections  at 
such  command,  that  we  can  take  them  off  from  any 
thing  in  the  world,  at  such  times  as  we  are  to  have 
more  near  communion  with  God  in  heaven  ov prayer, 
&c.  Gen.  xxii.  5.     As  Abraham  when  he  was  to  sa- 


68  THE  soul's  conflict. 

crifice,  left  whatsoever  might  hinder  him  at  the  bottom 
of  the  Mount.  When  we  let  our  affections  so  far  into 
the  things  of  the  world,  as  we  cannot  take  them  off 
when  we  are  to  deal  with  God;  it  is  a  sign  of  spiritual 
intemperancy.  It  is  said  of  the  Israelites  that  they 
brought  Egypt  with  them  into  the  wilderness;  so 
many  bring  the  world  into  their  hearts  with  them, 
when  they  come  before  God. 

But  because  our  affections  are  never  well  ordered 
without  judgment,  as  being  to  follow,  not  to  lead;  it 
is  an  evidence  that  the  soul  is  in  a  fit  temper,  when 
there  is  such  a  harmony  in  it,  as  that  we  judge  of 
things  as  they  are,  and  affect  as  we  judge,  and  exe- 
cute as  we  affect.  This  harmony  within  breeds  uni- 
formity and  constancy  in  our  resolutions,  so  that  there 
is,  as  it  were,  an  even  thread  drawn  through  the 
whole  course  and  tenor  of  our  lives,  when  we  are 
not  off  and  on,  up  and  down.  It  argues  an  ill  state 
of  body  when  it  is  very  hot,  or  very  cold,  or  hot  in 
one  part,  and  cold  in  another:  so  unevenness  of  spirit 
argues  a  distemper;  a  wise  man's  life  is  of  one  colour 
like  itself.  The  soul  bred  from  heaven,  so  far  as  it  is 
heavenly  minded,  desires  to  be,  like  heaven,  above 
all  storms,  uniform,  constant ;  not  as  things  under  the 
sun,  which  are  always  in  changes,  constant  only  in 
inconstancy.  Affections  are  as  it  were  the  wind  of 
the  soul,  and  then  the  soul  is  carried  as  it  should  be, 
when  it  is  neither  so  becalmed  that  it  moves  not  when 
it  should,  nor  yet  tossed  Avith  tempests  to  move  dis- 
orderly. When  it  is  so  well  balanced  that  it  is  neither 
lifted  up,  nor  cast  down  too  much,  but  keeps  a  steady 
course.  Our  affections  must  not  rise  to  become  un- 
ruly passions,  for  then  as  a  river  that  overfloweth  the 
banks,  they  carry  much  slime  and  soil  with  them. 
Though  affections  be  the  wind  of  the  soul,  yet  unruly 
passions  are  the  storms  of  the  soul,  and  will  overturn 
all,  if  they  be  not  suppressed.  The  best,  as  we  see  in 
David  here,  if  they  do  not  steer  their  hearts  aright, 
are  in  danger  of  sudden  gusts.  A  Christian  must 
neither  be  a  dead  sea,  nor  a  raging  sea. 

Our  affections  are  then  in  best  temper,  when  they 


THE   soul's  conflict.  69 

become  so  many  graces  of  the  Spirit;  as  when  love 
is  turned  to  a  love  of  God;  joy,  to  a  delight  in  the 
best  tilings;  fear,  to  a  fear  of  offending  him  more  than 
any  creature ;  sorrow,  to  a  sorrow  for  sin,  &c. 

They  are  likewise  in  good  temper,  when  they  move 
us  to  all  duties  of  love  and  mercy  towards  others; 
when  they  are  not  shut  where  they  should  be  open, 
nor  open  where  they  should  be  shut. 

Yet  there  is  one  case  wherein  exceeding  affection 
is  not  over  exceeding;  as  in  an  ecstasy  of  zeal  upon 
a  sudden  apprehension  of  God's  dishonour,  and  his 
cause  trodden  under  foot.  It  is  better  in  thi^  case, 
rather  scarce  to  be  our  own  men,  than  to  be  calm  or 
quiet.  It  is  said  of  Christ  and  David,  that  their  hearts 
were  eaten  up  with  a  holy  zeal  for  God's  house.  In 
such  a  case  Moses,  unparalleled  for  meekness,  was 
turned  into  a  holy  rage.  The  greatness  of  the  provo- 
cation, the  excellency  of  the  object,  and  the  weight 
of  the  occasion,  bears  out  the  soul,  not  only  without 
blame,  but  with  great  praise,  in  such  seeming  distem- 
pers. It  is  the  glory  of  a  Christian  to  be  carried  with 
full  sail,  and  as  it  were  with  a  spring-tide  of  affection. 
So  long  as  the  stream  of  affection  runneth  in  the  due 
channel,  and  if  there  be  great  occasions  for  great  mo- 
tions, then  it  is  fit  the  affections  should  rise  higher,  as 
to  burn  with  zeal,  to  be  sick  of  love,  Cant.  ii.  5,  to  be 
more  vile  for  the  Lord,  as  David;  to  be  counted  out 
of  our  wits  with  Paul,  to  further  the  cause  of  Christ 
and  the  good  of  souls. 

Thus  we  may  see  the  life  of  a  poor  Christian  in 
this  world.  1.  He  is  in  great  danger,  if  he  be  not 
troubled  at  all.  2.  When  he  is  troubled,  he  is  in  dan- 
ger to  be  over-troubled.  3.  When  he  hath  brought 
his  soul  in  tune  again,  he  is  subject  to  new  troubles. 
Betwixt  this  ebbing  and  flowing  there  is  very  little 
quiet.  Now  because  this  cannot  be  done  without  a 
great  measure  of  God's  Spirit,  our  help  is  to  make  use 
of  that  promise  of  giving  the  Holy  Ghost  to  them  that 
ask  it.  John  xi.  1 3.  To  teach  us  Avhen,  how  long, 
and  how  much  to  grieve:  and  when,  and  how  long, 
and  how  much  to  rejoice;  the  Spirit  must  teach  the 


70  THE  soul's  conflict. 

heart  this,  who  as  he  moved  upon  the  waters  before 
the  creation,  so  he  must  move  upon  the  waters  of  our 
souls,  for  we  have  not  the  command  of  our  own 
hearts.  Every  natural  man  is  carried  away  with  his 
flesh  and  humours,  upon  which  the  devil  rides,  and 
carries  him  whither  he  list;  he  hath  no  better  coun- 
sellors than  flesh  and  blood,  and  Satan  counselling 
with  them.  But  a  godly  man  is  not  a  slave  to  his 
carnal  aff"ections,  but  (as  David  here)  labours  to  bring 
into  captivity  the  first  motions  of  sin  in  his  heart. 


CHAPTER  IX. 

OF  THE  soul's  DISQUIETS,    GOd's  DEALINGS,  AND   POWER    TO    CONTAIN  OUR- 
SELVES IN  ORDER. 

Moreover  we  see,  that  the  soul  hath  disquiets  pro- 
per to  itself,  besides  those  griefs  of  sympathy  that 
arise  from  the  body;  for  here  the  soul  complains  of 
the  soul  itself,  as  when  it  is  out  of  the  body  it  hath 
torments  and  joys  of  its  own.  And  if  these  troubles 
of  the  soul  be  not  well  cured,  then  by  way  of  fellow- 
ship and  redundance  they  will  affect  the  outward 
man,  and  so  the  whole  man  shall  be  enwrapt  in 
misery. 

From  whence  we  further  see,  that  God,  lohen  he 
will  hinnble  a  man,  need  not  fetch  forces  from  with- 
out, if  he  let  but  our  own  hearts  loose,  we  shall  have 
trouble  and  work  enough,  though,  we  were  as  holy 
as  David,  God  did  not  only  exercise  him  with  a  re- 
bellious son  out  of  his  own  loins,  but  with  rebellious 
risings  out  of  his  own  heart.  If  there  were  no  enemy 
in  the  world,  nor  devil  in  hell,  we  carry  that  within 
us,  that,  if  it  be  let  loose,  will  trouble  us  more  then 
all  the  world  besides.  Oh  that  the  proud  creature 
should  exalt  himself  against  God,  and  run  into  a  vo- 
luntary course  of  provoking  him,  who  cannot  only 
raise  the  humours  of  our  bodies  against  us,  but  the 
passions  of  our  minds  also  to  torment  us !  Therefore 
it  is  the  best  wisdom  not  to  provoke  the  great  God, 


THE   soul's    conflict.  71 

for  are  we  stronger  than  he,  1  Cor.  x.  22,  that  can 
raise  ourselves  against  ourselves  ?  and  work  wonders 
not  only  in  the  great  world,  but  also  in  the  little  world, 
our  souls  and  bodies,  when  he  pleases  ? 

We  see  likewise  hence  a  necessity  of  having  some- 
thing  in  the  soul  above  itself,  it  must  be  partaker  of 
a  diviner  nature  than   itself;  otherwise,  when  the 
most  refined  part  of  our  souls,  the  very  spirit  of  our 
minds  is  out  of  frame,  what  shall  bring  it  in  again? 
Therefore  we  must  conceive  in  a  godly  man,  a  double 
self,  one  which  must  be  denied,  the  other  which  must 
deny ;  one  that  breeds  all  the  disquiet,  and  another 
that  stilleth  what  the  other  hath  raised.     The  way  to 
still  the  soul,  as  it  is  under  our  corrupt  self,  is  not  to 
parley  with  it,  and  divide  government  for  peace  sake, 
as  if  we  should  gratify  the  flesh  in  some  things,  to  re- 
deem liberty  to  the  spirit  in  other  things ;   for  we 
shall  find  the  flesh  will  be  too   encroaching.      We 
must  strive  against  it,  not  with  subtlety  and  discourse 
so  much,  as  with  peremptory  violence  silence  it  and 
vex  it ;  an  enemy  that  parleys  will  yield  at  length. 
Grace  is  nothing  else  but  that  blessed  power,  whereby 
as  spiritual  we  gain  upon  ourselves  as  carnal.     Holy 
love  is  that  which  we  gain  of  self-love  ;  and  so  joy, 
and  delight,  &c.     Grace  labours  to  win  ground  of  the 
old  man,  until  at  length  it  be  all  in  all ;  indeed  we  are 
never  ourselves  perfectly,  till  we  have  wholly  put  off 
ourselves;  nothing  should  be  at  a  greater  distance  to 
us,  than  ourselves.     This  is  the  reason  why  carnal 
men  that  have  nothing  above  themselves  but  their 
corrupt  self,  sink  in  great  troubles,  having  nothing 
within  to  uphold  them,  whereas  a  good  man  is  wiser 
than  himself,  holier  than  himself,  stronger  than  him- 
self, there  is  something  in  him  more  than  a  man. 
There  be  evils  that  the  spirit  of  man  alone  out  of  the 
goodness  of  nature  cannot  bear,  but  the  spirit  of  man 
assisted  with  a  higher  spirit,  will  support  and  carry 
him  through.     It  is  a  good  trial  of  a  man's  condition 
to  know  what  he  esteems  to  be  himself     A  godly 
man  counts  the  inner  man,  the  sanctified  part,  to  be 
himself,  whereby  he  stands  in  relation  to  Christ  and 


72  THE  soul's  conflict. 

a  better  life.  Another  man  esteems  his  contentment 
m  the  world,  the  satisfaction  of  his  carnal  desires,  the 
respect  he  finds  from  men  by  reason  of  his  parts,  or 
something  without  him,  that  he  is  master  of,  this  he 
counts  himself,  and  by  this  he  values  himself,  and  to 
this  he  makes  his  best  thoughts  and  endeavours  ser- 
viceable; and  of  crosses  in  these  things  he  is  most 
sensible,  and  so  sensible,  that  he  thinks  himself  un- 
done if  he  seeth  not  a  present  issue  out  of  them. 

That  which  most  troubles  a  good  man  in  all  troubles 
is  himself,  so  far  as  he  is  unsubdued ;  he  is  more  dis- 
quieted with  himself,  than  with  all  troubles  out  of 
himself;  when  he  hath  gotten  the  better  once  of  him- 
self, whatsoever  falls  from  without,  is  light ;  where 
the  spirit  is  enlarged,  it  cares  not  much  for  outward 
bondage ;  where  the  spirit  is  lightsome,  it  cares  not 
much  for  outward  darkness ;  where  the  spirit  is  set- 
tled, it  cares  not  much  for  outward  changes ;  where 
the  spirit  is  one  with  itself,  it  cannot  bear  outward 
breaches ;  where  the  spirit  is  sound,  it  can  bear  out- 
ward sickness.  Nothing  can  be  very  ill  with  us, 
when  all  is  well  within.  This  is  the  comfort  of  a  holy 
man,  that  though  he  be  troubled  with  himself,  yet  by 
reason  of  the  spirit  in  him,  which  is  his  better  self,  he 
works  out  by  degrees  whatever  is  contrary.  As 
spring-water  being  clear  of  itself,  works  itself  clean, 
though  it  be  troubled  by  something  cast  in ;  as  the  sea 
will  endure  no  poisonous  thing,  but  casts  it  upon  the 
shore.  But  a  carnal  man  is  like  a  spring  corrupted, 
that  cannot  work  itself  clear,  because  it  is  wholly 
tainted ;  his  eye  and  light  is  darkness,  and  therefore 
no  wonder  if  he  seeth  nothing.  Sin  lieth  upon  his 
understanding,  and  hinders  the  knowledge  of  itself; 
it  lies  close  upon  the  will,  and  hinders  the  striving 
against  itself. 

True  self  that  is  worth  the  owning,  is  when  a  man 
is  taken  into  a  higher  condition,  and  made  one  with 
Christ,  and  esteems  neither  of  himself  nor  others,  as 
happy  for  any  thing  according  to  the  flesh.  1.  He  is 
under  the  law  and  government  of  the  Spirit,  and  so 
far  as  he  is  himself,  works  according  to  that  principle. 


THE  soul's  conflict.  73 

2.  He  labours  more  and  more  to  be  transformed  into 
the  likeness  of  Christ,  in  whom  he  esteemeth  that  he 
hath  his  best  being.  3.  He  esteems  of  all  things  that 
befall  him,  to  be  good  or  ill,  as  they  further  or  hinder 
his  best  condition.  If  all  be  well,  for  that,  he  counts 
himself  well,  whatsoever  else  befalls  him. 

Another  man  when  he  doth  any  thing  that  is  good, 
acts  not  his  own  part;  but  a  godly  man  when  he 
doth  good,  is  in  his  proper  element;  Avhat  another 
man  doth  for  by-ends  and  reasons,  that  he  doth  from 
a  ncAV  nature ;  which  if  there  were  no  law  to  compel, 
yet  would  move  him  to  that  which  is  pleasing  to 
Christ.  If  he  be  drawn  aside  by  passion  or  tempta- 
tion, that  he  judgeth  not  to  be  himself,  but  taketh  a 
holy  revenge  on  himself  for  it,  as  being  redeemed  and 
taken  out  from  himself;  he  thinks  himself  no  debtor, 
nor  to  owe  any  service  to  his  corrupt  self.  That 
which  he  plots  and  projects  and  works  for  is,  that 
Christ  may  rule  every  where,  and  especially  in  him- 
self, for  he  is  not  his  own  but  Christ's,  and  therefore 
desires  to  be  more  and  more  emptied  of  himself,  that 
Christ  might  be  all  in  all  in  him. 

Thus  we  see  what  great  use  there  is  of  dealing 
with  ourselves,  for  the  better  composing  and  settling 
of  our  souls.  Which  though  it  be  a  course  without 
glory  and  ostentation  in  the  world,  as  causing  a  man 
to  retire  inwardly  into  his  own  breast,  having  no 
other  witness  but  God  and  himself;  and  though  it 
be  likcAvise  irksome  to  the  flesh,  as  calling  the  soul 
home  to  itself,  being  desirous  naturally  to  wander 
abroad,  and  be  a  stranger  at  home :  yet  it  is  a  course 
both  good  in  itself,  and  makes  the  soul  good. 

For  by  this  means  the  judgment  is  exercised  and 
rectified,  the  will  and  affections  ordered,  the  whole 
man  put  into  a  holy  frame  fit  for  every  good  action. 
By  this  the  tree  is  made  good  and  the  fruit  cannot 
but  be  answerable ;  by  tliis  the  soul  itself  is  set  in 
tune,  whence  there  is  a  pleasant  harmony  in  our 
whole  conversation.  Without  this  we  may  do  that 
which  is  outwardly  good  to  others,  but  we  can  never 
be  good  ourselves,     The  first  justice  begins  within, 


74  THE  soul's  conflict. 

when  there  is  a  due  subjection  of  all  the  powers  of 
the  soul  to  the  spirit,  as  sanctified  and  guided  by 
God's  Spirit;  when  justice  and  order  is  first  estab- 
lished in  the  soul,  it  will  appear  from  thence  in  all 
our  dealings.  He  that  is  at  peace  in  himself,  will  be 
peaceable  to  others,  peaceable  in  his  family,  peaceable 
in  the  church,  peaceable  in  the  state ;  the  soul  of  a 
wicked  man  is  in  perpetual  sedition;  being  always 
troubled  in  itself,  it  is  no  wonder  if  it  be  troublesome 
to  others.  Unity  in  ourselves  is  before  union  with 
others. 

To  conclude  this  first  part,  concerning  intercourse 
with  ourselves.  As  we  desire  to  enjoy  ourselves,  and 
to  live  the  life  of  men  and  of  Christians,  which  is,  to 
understand  our  ways:  as  we  desire  to  live  comfort- 
ably, and  not  to  be  accessory  of  yielding  to  that  sor- 
row which  causeth  death:  as  we  desire  to  answer 
God  and  ourselves,  when  we  are  to  give  an  account 
of  the  inward  tumults  of  our  souls ;  as  we  desire  to  be 
vessels  prepared  for  every  good  work,  and  to  have 
strength  to  undergo  any  cross :  as  we  desire  to  have 
healthy  souls,  and  to  keep  a  sabbath  within  ourselves : 
as  we  desire  not  only  to  do  good,  but  to  be  good  in 
ourselves :  so  let  us  labour  to  quiet  our  souls,  and 
often  ask  a  reason  of  ourselves,  Why  we  should  not 
be  quiet? 


CHAPTER  X. 

MEANS  NOT  TO  BE  OVERCHARGED  WITH  SORROW. 

To  help  US  further  herein,  besides  that  which  hath 
been  formerly  spoken, 

1.  We  must  take  heed  of  building  an  ungrounded 
confidence  of  happiness  for  time  to  come:  which 
makes  us  when  changes  come,  1.  Unacquainted  with 
them;  2.  Takes  away  expectation  of  them;  3.  And 
preparation  for  them.  When  any  thing  is  strange 
and  sudden,  and  lights  upon  us  unfurnished  and  un- 
fenced,  it  must  needs  put  our  spirits  out  of  frame.    It 


THE  soul's  conflict.  75 

is  good  therefore  to  make  all  kind  of  troubles  familiar 
to  us,  in  our  thoughts  at  least,  and  this  will  break  the 
force  of  them.  It  is  good  to  fence  our  souls  before- 
hand against  all  assaults,  as  men  use  to  keep  out  the 
sea,  by  raising  banks;  and  if  a  breach  be  made,  to 
repair  it  presently. 

We  had  need  to  maintain  a  strong  garrison  of  holy 
reasons  against  the  assaults  of  strong  passions;  we 
may  hope  for  the  best,  but  fear  the  worst,  and  pre- 
pare to  bear  whatsoever.  We  say  that  a  set  diet  is 
dangerous,  because  variety  of  occasions  will  force  us 
upon  breaking  of  it :  so  in  this  world  of  changes  we 
cannot  resolve  upon  any  certain  condition  of  life,  for 
upon  alteration  the  mind  is  out  of  frame.  We  can- 
not say  this  or  that  trouble  shall  not  befall,  yet  we 
may,  by  help  of  the  Spirit,  say,  nothing  that  doth  be- 
fall shall  make  me  do  that  which  is  unworthy  of  a 
Christian. 

That  which  others  make  easy  by  suffering,  that  a 
wise  man  maketh  easy  by  thinking  of  beforehand. 
If  we  expect  the  worst,  when  it  comes,  it  is  no  more 
than  we  thought  of:  if  better  befalls  us,  then  it  is  the 
sweeter  to  us,  the  less  we  expected  it.  Our  Saviour 
foretells  the  worst:  In  the  world  you  shall  have  tri- 
hulatioii,  John  xvi.  33,  therefore  look  for  it,  but  then 
he  will  not  leave  us.  Satan  deludes  with  many  pro- 
mises: but  when  the  contrary  falls  out,  he  leaves  his 
followers  in  their  distresses.  We  desire  peace  and 
rest,  but  we  seek  it  not  in  its  own  place ;  There  is  a 
rest  for  God^s  people,  Heb.  iv.  9,  but  that  is  not 
here,  nor  yet;  but  it  remains  for  them;  they  rest 
from  their  labours,  Rev.  xiv.  13,  but  that  is  after 
they  are  dead  in  the  Lord.  There  is  no  sound  rest 
till  then.  Yet  this  caution  must  be  remembered,  that 
we  shape  not  in  our  fancies  such  troubles  as  are  never 
likely  to  fall  out.  It  comes  either  from  weakness  or 
guiltiness,  to  fear  shadows.  We  shall  not  need  to 
make  crosses,  they  will,  as  we  say  of  foul  weather, 
come  before  they  be  sent  for.  How  many  evils  do 
people  fear,  from  which  they  have  no  further  hurt 
than  what  is  bred  only  by  their  causeless  fears  ?    Nor 


76  THE  soul's   conflict. 

yet,  if  they  be  probable,  must  we  think  of  them  so  as 
to  be  altogether  so  affected,  as  if  undoubtedly  they 
would  come,  for  so  we  give  certain  strength  to  an  un- 
certain cross,  and  usurp  upon  God,  by  anticipating 
that  which  may  never  come  to  pass.  It  was  rashness 
in  David  to  say,  I  shall  one  day  perish  by  the  hand 
of  Saul.    1  Sam.  xxvii.  1. 

If  they  be  such  troubles  as  will  certainly  come  to 
pass,  as  parting  with  friends  and  contentments,  at 
least,  by  death  ;  then  1.  Think  of  them  so  as  not  to 
be  much  dismayed,  but  furnish  thy  heart  with  strength 
before  hand,  that  they  may  fall  the  hghter.  2.  Think 
of  them  so  as  not  to  give  up  the  bucklers  to  passion, 
and  lie  open  as  a  fair  mark  for  any  uncomfortable 
accident  to  strike  to  the  heart ;  nor  yet  so  think  of 
them  as  to  despise  them,  but  to  consider  of  God's 
meaning  in  them,  and  how  to  take  good  by  them. 
3.  Think  of  the  things  we  enjoy,  so  as  to  moderate 
our  enjoying  of  them,  by  considering  there  must  be  a 
parting,  and  therefore  how  we  shall  be  able  to  bear 
it  when  it  comes. 

2.  Ifive  desire  not  to  be  overcharged  with  sorrow, 
when  that  which  we  fear  is  fallen  upon  us,  we  must 
then  beforehand  look  that  our  love  to  any  thing  in 
this  world  shoot  not  so  far  as  that,  when  the  time  of 
severing  cometh,  we  part  with  so  much  of  our  hearts 
by  that  rent.  Those  that  love  too  much  will  always 
grieve  too  much.  It  is  the  greatness  of  our  affections 
which  causeth  the  sharpness  of  our  afflictions.  He 
that  cannot  abound  without  pride  and  high  minded- 
ness  will  not  want  without  too  much  dejectedness. 
Love  is  planted  for  such  things  as  can  return  love ; 
and  make  us  better  by  loving  them,  wherein  we  shall 
satisfy  our  love  to  the  full.  It  is  pity  so  sweet  an 
affection  should  be  lost ;  so  sorrow  is  for  sin,  and  for 
other  things  as  they  make  sin  the  more  bitter  to  us. 
The  life  of  a  Christian  should  be  a  meditation  how  to 
unloose  his  affections  from  inferior  things ;  he  will 
easily  die  that  is  dead  before  in  affection.  But  this 
will  never  be  unless  the  soul  seeth  something  better 
than  all  things  in  the   world,  upon  which  it   may 


THE  soul's  conflict.  77 

bestow  itself.  In  that  measure  our  affections  die  in 
their  excessive  motion  to  things  below,  as  they  are 
taken  up  with  the  love  and  admiration  of  the  best 
things.  He  that  is  much  in  heaven  in  his  thoughts  is 
free  from  being  tossed  with  tempests  here  below  ;  the 
top  of  those  mountains  that  are  above  the  middle 
region,  are  so  quiet  as  that  the  lightest  things,  as 
ashes,  lie  still  and  are  not  moved.  The  way  to 
mortify  earthly  viembers,  that  bestir  themselves  in 
us,  is  to  mind  tilings  above,  Col.  iii.  1,  5.  The  more 
the  ways  of  wisdom  lead  us  on  high,  the  more  we 
avoid  the  snares  below. 

In  the  uncertainty  of  all  events  here,  labour  to 
frame  that  contentment  in  and  from  our  own  selves, 
which  the  things  themselves  will  not  yield ;  frame 
peace  by  freeing  our  hearts  from  too  much  fear,  and 
riches  by  freeing  our  hearts  from  covetous  desires. 
Frame  a  sufficiency  out  of  contentedness ;  if  the  soul 
itself  be  out  of  tune,  outward  things  will  do  no  more 
good  than  a  fair  shoe  to  a  gouty  foot. 

And  seek  not  ourselves  abroad  out  of  ourselves  in 
the  conceits  of  other  men.  A  man  shall  never  live 
quietly  that  hath  not  learned  to  be  set  light  by  of 
others.  He  that  is  little  in  his  own  eyes  will  not  be 
troubled  to  be  little  in  the  eyes  of  others.  Men  that 
set  too  high  a  price  upon  themselves,  when  others 
will  not  come  to  their  price,  are  discontent.  Those 
whose  condition  is  above  their  worth,  and  their  pride 
above  their  condition,  shall  never  want  sorrow;  yet 
we  must  maintain  our  authority  and  the  image  of 
God  in  our  places,  for  that  is  God's  and  not  ours; 
and  Ave  ought  so  to  carry  ourselves  as  we  approve 
ourselves  to  their  consciences,  though  Ave  have  not 
their  good  Avords;  Let  none  despise  thy  youth,  saith 
Paul  to  Timothy;  that  is,  ivalk  so  before  them  as 
they  shall  have  no  cause.  It  is  not  in  our  OAvn 
poAver  what  other  men  think  or  speak,  but  it  is  in  our 
poAver,  by  God's  grace,  to  live  so  that  none  can  think 
ill  of  us,  but  by  slandering,  and  none  believe  ill  but 
by  too  much  credulity. 

3.  When  any  thing  seizeth  upon  us,  avc  must  take 


78  THE  soul's  conflict. 

heed  we  mingle  not  our  own  passions  with  it;  we 
must  neither  bring  sin  to,  nor  mingle  sin  with  the  suf- 
fering; for  that  will  trouble  the  spirit  more  than  the 
trouble  itself  We  are  more  to  deal  with  our  own 
hearts  than  with  the  trouble  itself.  We  are  not  hurt 
till  our  souls  be  hurt.  God  will  not  have  it  in  the 
power  of  any  creature  to  hurt  our  souls,  but  by  our 
own  treason  against  ourselves. 

Therefore  we  should  have  our  hearts  in  continual 
jealousy,  for  they  are  ready  to  deceive  the  best.  In 
sudden  encounters,  some  sin  doth  many  times  discover 
itself,  the  seed  whereof  lieth  hid  in  our  natures,  which 
we  think  ourselves  very  free  from.  Who  would  have 
thought  the  seeds  of  murmuring  had  lurked  in  the 
meek  nature  of  Moses  ?  That  the  seeds  of  murther 
had  lurked  in  the  pitiful  heart  of  David?  2  Sam.  xii. 
9.  That  the  seeds  of  denial  of  Christ,  Matt.  xxvi.  72, 
had  lien  hid  in  the  zealous  aifection  of  Peter  towards 
Christ?  If  passions  break  out  from  us,  which  we  are 
not  naturally  inclined  unto,  and  over  which  by  grace 
we  have  got  a  great  conquest,  how  watchful  need  we 
be  over  ourselves  in  those  things,  which  by  temper, 
custom,  and  company,  we  are  carried  unto?  and  what 
cause  have  we  to  fear  continually  that  we  are  worse 
than  we  take  ourselves  to  be  ? 

There  are  many  unruly  passions  lie  hid  in  us,  until 
they  be  drawn  out  by  something  that  meeteth  with 
them;  either  1.  by  way  of  opposition,  as  when  the 
truth  of  God  spiritually  unfolded  meets  with  some  be- 
loved corruption,  it  swelleth  bigger ;  the  force  of  gun- 
powder is  not  known  until  some  spark  light  on  it; 
and  oftentimes  the  stillest  natures,  if  crossed,  discover 
the  deepest  corruptions.  Sometimes  it  is  drawn  out 
by  dealing  with  the  opposite  spirits  of  other  men. 
Oftentimes  retired  men  know  not  what  lies  hid  in 
themselves. 

2.  Sometimes  by  crosses,  as  many  people  whilst  the 
freshness  and  vigour  of  their  spirits  last,  and  while 
the  flower  of  age,  and  a  full  supply  of  all  things  con- 
tinue, seem  to  be  of  a  pleasing  and  calm  disposition; 
but  afterwards,  when  changes  come,  like  Job's  wife, 


THE    SOULS     CONFLICT.  79 

they  are  discovered.     Then  that  which  in  nature  is 
unsjibdued,  openly  appears. 

3.  Temptations  Ukewise  have  a  searching  power  to 
bring  tliat  to  hght  in  us  which  was  hidden  before. 
Satan  hath  been  a  winnower  and  a  sifter  of  old, 
Luke  xxii.  3 :  he  thought  if  Job  had  been  but  touch- 
ed in  his  body,  he  would  have  cursed  God  to  his 
face.    Job  i. 

Some  men  out  of  policy  conceal  their  passion,  un- 
til they  see  some  advantage  to  let  it  out;  as  Esau 
smothered  his  hatred  until  his  father's  death.  When 
the  restraint  is  taken  away,  men,  as  we  say,  show 
themselves  in  their  pure  naturals;  unloose  a  tiger  or 
a  lion,  and  you  know  what  he  is. 

4.  Further,  let  us  see  more  every  day  into  the  state 
of  our  own  souls ;  what  a  shame  is  it  that  so  nimble 
and  swift  a  spirit  as  the  soul  is,  that  can  mount  up  to 
heaven,  and  from  thence  come  down  into  the  earth 
in  an  instant,  should,  whilst  it  looks  over  all  other 
things,  overlook  itself?  that  it  should  be  skilful  in  the 
story,  almost,  of  all  times  and  places,  and  yet  igno- 
rant of  the  story  of  itself?  that  we  should  know  what 
is  done  in  the  court  and  country,  and  beyond  the 
seas,  and  be  ignorant  of  what  is  done  at  home  in  our 
own  hearts?  that  we  should  live  known  to  others, 
and  yet  die  unknown  to  ourselves?  that  we  should  be 
able  to  give  account  of  any  thing  better  than  of  our- 
selves to  ourselves?  This  is  the  cause  why  we  stand 
in  our  own  light ;  why  we  think  better  of  ourselves 
than  others,  and  better  than  is  cause.  This  is  that 
which  hindereth  all  reformation ;  for  how  can  we  re- 
form that  which  we  are  not  willing  to  see,  and  so  we 
lose  one  of  the  surest  evidences  of  our  sincerity,  which 
is,  a  willingness  to  search  into  our  hearts,  and  to  be 
searched  by  others.  A  sincere  heart  will  offer  itself 
to  trial. 

And  therefore  let  us  sift  our  actions,  and  our  pas- 
sions, and  see  what  is  flesh  in  them,  and  what  is  spi- 
rit, and  so  separate  the  precious  from  the  vile.  It  is 
good  likewise  to  consider  what  sin  we  were  guilty  of 
before,  which  moved  God  to  give  us  up  to  excess  in 


80  THE  soul's  conflict. 

any  passion,  and  wherein  we  have  grieved  his  Spirit. 
Passion  will  be  more  moderate  when  thus  it  kno\ys  it 
must  come  to  the  trial  and  censure.  This  course  will 
either  make  us  weary  of  passion,  or  else  passion  will 
make  us  weary  of  this  strict  course.  We  shall  find 
it  the  safest  way  to  give  our  hearts  no  rest,  till  we 
have  wrought  on  them  to  purpose,  and  gotten  the 
mastery  over  them. 

When  the  soul  is  inured  to  this  dealing  with  itself, 
it  will  learn  the  skill  to  command,  and  passions  will 
be  soon  commanded,  as  being  inured  to  be  examined 
and  checked;  as  we  see  dogs,  and  such  like  domes- 
tic creatures,  that  will  not  regard  a  stranger,  yet 
Avill  be  quieted  in  brawls  presently,  by  the  voice  of 
their  master,  to  which  they  are  accustomed.  This 
fits  us  for  service.  Unbroken  spirits  are  like  unbroken 
horses,  unfit  for  any  use,  until  they  be  thoroughly 
subdued. 

5.  And  it  were  best  to  prevent,  as  much  as  in  us 
lieth,  the  very  first  risings,  before  the  soul  be  over- 
cast ;  passions  are  but  little  motions  at  the  first,  but 
grow  as  rivers  do,  greater  and  greater,  the  further 
they  are  carried  from  the  spring.  The  first  risings 
are  the  more  to  be  looked  unto,  because  there  is  most 
danger  in  them,  and  we  have  least  care  over  them. 
Sin,  like  rust,  or  a  canker,  will  by  little  and  little  eat 
out  all  the  graces  of  the  soul.  There  is  no  staying 
when  we  are  once  down  the  hill,  till  we  come  to  the 
bottom.  No  sin  but  is  easier  kept  out,  than  driven 
out.  If  Ave  cannot  prevent  wicked  thoughts,  yet  we 
may  deny  them  lodging  in  our  hearts.  It  is  our 
giving  willing  entertainment  to  sinful  motions,  that 
increaseth  guilt,  and  hindereth  our  peace.  It  is  that 
which  nioveth  God  to  give  us  up  to  a  further  degree 
of  evil  affections.  Therefore  what  we  are  afraid  to 
do  before  men,  we  should  be  afraid  to  think  before 
God.  It  would  much  further  our  peace  to  keep  our 
judgments  clear,  as  being  the  eye  of  the  soul,  whereby 
we  may  discern  in  every  action  and  passion,  what  is 
good,  and  what  is  evil ;  as  likewise  to  preserve  ten- 
derness of  heart,  that  may  check  us  at  the  first,  and 


TUE  soul's  conflict.  81 

not  brook  the  least  evil  being  discovered.  When  the 
heart  begins  once  to  be  kindled,  it  is  easy  to  smother 
the  smoke  of  passion,  which  otherwise  will  fume  up 
into  the  head,  and  gather  into  so  thick  a  cloud,  as  we 
shall  lose  the  sight  of  ourselves,  and  what  is  best  to 
be  done.  And  therefore  David  here  labours  to  take 
up  his  heart  at  the  first ;  his  care  was  to  crush  the 
very  first  insurrections  of  his  soul,  before  they  came 
to  break  forth  into  open  rebellion :  storms  we  know 
rise  out  of  little  gusts.  Little  risings  neglected  cover 
the  soul  before  we  are  aware.  If  we  would  check 
these  risings  and  stifle  them  in  their  birth,  they  would 
not  break  out  afterwards  to  the  reproach  of  religion, 
to  the  scandal  of  the  weak,  to  the  offence  of  the  strong, 
to  the  grief  of  God'' s  Spirit  in  us,  to  the  disturbance 
of  our  own  spirits  in  doing  good,  and  to  the  dishearten- 
ing of  us  in  troubling  of  our  inward  peace,  and  thereby 
weakening  our  assurance.  Therefore  let  us  stop  begin- 
nings as  much  as  may  be  ;  and  so  soon  as  they  begin 
to  rise  let  us  begin  to  examine  what  raised  them,  and 
whither  they  are  about  to  carry  us.  Psalm  iv.  The 
way  to  be  still,  is  to  examine  ourselves  first ;  and  then 
censure  what  stands  not  with  reason.  As  David  doth, 
when  he  had  given  way  to  unbefitting  thoughts  of 
God's  providence.  So  foolish,  saith  he,  was  I,  and  as 
a  beast  before  thee.  Psalm  Ixxiii.  22. 

Especially,  then  look  to  these  sinful  stirrings  when 
thou  art  to  deal  with  God.  I  am  to  have  communion 
with  a  God  of  peace  ;  what  then  do  turbulent  thoughts 
and  affections  in  my  heart  ?  I  am  to  deal  with  a  pa- 
tient God,  why  should  I  cherish  revengeful  thoughts } 
Abraham  drove  away  the  birds  from  the  sacrifice. 
Gen.  XV.  11.  Troublesome  thoughts  like  birds  will 
come  before  they  be  sent  for,  but  they  should  find 
entertainment  accordingly. 

6.  In  all  our  grievances  let  us  look  to  sometliing 
that  may  comfort  us,  as  well  as  discourage  :  look  to 
that  we  enjoy,  as  well  as  that  we  want.  As  in  pros- 
perity God  mingles  some  crosses  to  diet  us  ;  so  in  all 
crosses  there  is  something  to  comfort  us.  As  there 
is  a  vanity  lies  hid  in  the  best  worldly  good,  so  there 

6 


82  THE  soul's  conflict. 

is  a  blessing  lies  hid  in  the  worst  worldly  evil.  God 
usually  maketh  up  that  with  some  advantage  in 
another  kind,  wherein  we  are  inferior  to  others. 
Others  are  in  greater  place,  so  they  are  in  greater 
danger.  Others  be  richer,  so  their  cares  and  snares 
be  greater;  the  poor  in  the  zvorld  may  be  richer  in 
faith  than  they.  James  ii.  5.  The  soul  can  better 
digest  and  master  a  low  estate  than  a  prosperous,  and 
if  under  some  abasement,  it  is  in  a  less  distance  from 
God.  Others  are  not  so  afflicted  as  we,  then  they 
have  less  experience  of  God's  gracious  power  than 
we.  Others  may  have  more  healthy  bodies,  but  souls 
less  weaned  from  the  world.  We  would  not  change 
conditions  with  them,  so  as  to  have  their  spirits  with 
their  condition.  For  one  half  of  our  lives,  the  meanest 
are  as  happy  and  free  from  cares,  as  the  greatest 
monarch  :  that  is,  whilst  both  sleep  ;  and  usually  the 
sleep  of  the  one  is  sweeter  than  the  sleep  of  the  other. 
What  is  all  that  the  earth  can  afford  us,  if  G  od  deny 
health?  and  this  a  man  in  the  meanest  condition  may 
enjoy.  That  wherein  one  man  differs  from  another,  is 
but  title,  and  but  for  a  little  time  ;  death  leveleth  all. 

There  is  scarce  any  man,  but  the  good  he  receives 
from  God  is  more  than  the  ill  he  feels,  if  our  unthank- 
ful hearts  would  suffer  us  to  think  so.  Is  not  our 
health  more  than  our  sickness  ?  do  we  not  enjoy  more 
than  we  want,  I  mean,  of  the  things  that  are  neces- 
sary ;  are  not  our  good  days  more  than  our  evil  ?  but 
we  would  go  to  heaven  upon  roses,  and  usually  one 
cross  is  more  taken  to  heart,  than  a  hundred  blessings. 
So  unkindly  we  deal  with  God.  Is  God  indebted  to 
us  ?  doth  he  owe  us  any  thing  ?  those  that  deserve 
nothing,  should  be  content  with  any  thing. 

We  should  look  to  others  as  good  as  ourselves,  as 
well  as  to  ourselves,  and  then  we  shall  see  it  is  not 
our  own  case  only ;  who  are  we  that  we  should  look 
for  an  exempted  condition  from  those  troubles  which 
God's  dearest  children  are  addicted  unto  ? 

Thus  when  we  are  surprised  contrary  to  our  look- 
ing for  and  liking,  we  should  study  rather  how  to 
exercise  some  grace,  than  give  way  to  any  passion. 


THE  soul's  conflict.  63 

Think  now  is  a  time  to  exercise  our  patience,  our  wis- 
dom, and  other  graces.  By  this  means  we  shall  turn 
that  to  our  greatest  advantage,- which  Satan  intendeth 
greatest  hurt  to  us  by.  Thus  we  shall  not  only  mas- 
ter every  condition,  but  make  it  serviceable  to  our 
good.  If  nature  teach  bees,  not  only  to  gather  honey 
out  of  sweet  flowers,  but  out  of  bitter,  shall  not 
grace  teach  us  to  draw  even  out  of  the  bitterest  con- 
dition something  to  better  our  souls  ?  we  learn  to  tame 
all  creatures,  even  the  wildest,  that  we  may  bring 
them  to  our  use ;  and  why  should  we  give  way  to 
our  own  unruly  passions? 

7.  It  were  good  to  have  in  our  eye  the  beauty  of  a 
well  ordered  soul,  and  we  should  think  that  nothing  in 
this  world  is  of  sufficient  worth  to  put  us  out  of  frame. 
The  sanctified  soul  should  be  like  the  sun  in  this, 
which  though  it  worketh  upon  all  these  inferior  bodies, 
and  cherisheth  them  by  light  and  influence  ;  yet  is  not 
moved  nor  wrought  upon  by  them  again,  but  keepeth 
its  own  lustre  and  distance :  so  our  spirits,  being  of  a 
heavenly  breed,  should  rule  other  things  beneath  them, 
and  not  be  ruled  by  them.  It  is  a  holy  state  of  soul 
to  be  under  the  power  of  nothing  beneath  itself.  Are 
we  stirred  ?  then  consider,  is  this  matter  worth  the  loss 
of  my  quiet  ?  What  we  esteem,  that  we  love,  what 
we  love,  we  labour  for ;  and  therefore  let  us  esteem 
highly  of  a  clear  calm  temper,  whereby  we  both  enjoy 
our  God  and  ourselves,  and  know  how  to  rank  all 
things  else.  It  is  against  nature  for  inferior  things  to 
rule  that,  which  the  wise  disposer  of  all  things  hath 
set  above  them.  We  owe  the  flesh  neither  suit  nor 
service,  we  are  no  debtors  to  it. 

The  more  we  set  before  the  soul  that  quiet  estate  in 
heaven,  which  the  souls  of  perfect  men  now  enjoy, 
and  itself  ere  long  shall  enjoy  there,  the  more  it  wfll 
be  in  love  with  it,  and  endeavour  to  attain  unto  it. 
And  because  the  soul  never  worketh  better,  than  when 
it  is  raised  up  by  some  strong  and  sweet  aftection ;  let 
us  look  upon  our  nature,  as  it  is  in  Christ,  in  whom  it 
is  pure,  sweet,  calm,  meek,  every  way  lovely.  This 
sight  is  a  changing  sight,  love  is  an  affection  of  imita- 


84 

tion,  we  affect  a  likeness  to  him  we  love.  Let  us 
learn  of  Christ  to  be  humble  and  meek,  and  then  we 
shall  find  rest  to  our  souls.  Matt.  xi.  29.  The  set- 
ting of  an  excellent  idea  and  platform  before  us,  will 
raise  and  draw  up  our  souls  higher,  and  make  us  sen- 
sible of  the  least  moving  of  spirit,  that  shall  be  con- 
trary to  that,  the  attainment  whereof  we  have  in  our 
desires.  He  will  hardly  attain  to  mean  things,  that  sets 
not  before  him  higher  perfection.  Naturally  we  love 
to  see  symmetry  and  proportion,  even  in  a  dead  pic- 
ture, and  are  much  taken  with  some  curious  piece. 
But  why  should  we  not  rather  labour  to  keep  the 
affections  of  the  soul  in  due  proportion?  seeing  a 
meek  and  well  ordered  soul  is  not  only  lovely  in  the 
sight  of  men  and  angels,  but  is  much  set  by,  by  the 
great  God  himself.  But  now  the  greatest  care  of  those 
that  set  highest  price  upon  themselves  is,  how  to  com- 
pose their  outward  carriage  in  some  graceful  manner, 
never  studying  how  to  compose  their  spirits ;  and 
rather  how  to  cover  the  deformity  of  their  passions 
than  to  cure  them.  Whence  it  is  that  the  foulest  in- 
ward vices  are  covered  with  the  fairest  vizards,  and 
to  make  this  the  worse,  all  this  is  counted  the  best 
breeding. 

The  Hebrews  placed  all  their  happiness  in  peace, 
and  when  they  would  comprise  much  in  one  word, 
they  would  wish  peace.  This  was  that  the  angels 
brought  news  of  from  Heaven,  at  the  birth  of  Christ. 
Now  peace  riseth  out  of  quietness  and  order,  and  God 
that  is  the  God  of  peace,  is  the  God  of  order  first. 
1  Cor.  xiv.  33.  What  is  health,  but  when  all  the 
members  are  in  their  due  posture,  and  all  the  humours 
in  a  settled  quiet  ?  Whence  ariseth  the  beauty  of  the 
world,  but  from  that  comely  order  wherein  every 
creature  is  placed;  the  more  glorious  and  excellent 
creatures  above,  and  the  less  below  ?  So  it  is  in  the 
soul ;  the  best  constitution  of  it  is  when  by  the  Spirit 
of  God  it  is  so  ordered,  as  that  all  be  in  subjection  to 
the  law  of  the  mind.  What  a  sight  were  it  for  the 
feet  to  be  where  the  head  is,  and  the  earth  to  be 
where  the  heaven  is,  to  see  all  turned  upside  down  ? 


THE  soul's  conflict.  85 

And  to  a  spiritual  eye  it  seems  as  great  a  deformity, 
to  see  the  soul  to  be  mider  the  rule  of  sinful  passions. 

Comeliness  riseth  out  of  the  fit  proportion  of  divers 
members  to  make  up  one  body,  when  every  member 
hath  a  beauty  in  itself,  and  is  likewise  well  suited  to 
other  parts ;  a  fair  face  and  a  crooked  body,  comely 
upper  parts,  and  the  lower  parts  uncomely,  suit  not 
well;  because  comeliness  stands  in  oneness,  in  a  fit 
agreement  of  many  parts  to  one ;  when  there  is  the 
head  of  a  man,  and  the  body  of  a  beast,  it  is  a  mon- 
ster in  nature  ;  and  is  it  not  as  monstrous  for  to  have 
an  understanding  head,  and  a  fierce  untamed  heart  ? 
It  cannot  but  raise  up  a  holy  indignation  in  us  against 
these  risings,  when  we  consider  how  unbeseeming 
they  are ;  what  do  these  base  passions  in  a  heart  de- 
dicated to  God,  and  given  up  to  the  government  of 
his  Spirit  ?  What  an  indignity  is  it  for  princes  to  go 
afoot,  and  servants  on  horseback  ?  for  those  to  rule, 
whose'place  is  to  be  ruled  ?  as  being  good  attendants, 
but  bad  guides.  It  was  Ham's  curse  to  be  a  servant 
of  servants. 

8.  This  must  be  strengthened  with  a  strong  self- 
denial,  without  which  there  can  be  no  good  done  in 
religion. 

There  be  two  things  that  most  trouble  us  in  the 
way  to  heaven ;  corruption  within  us,  and  the  cross 
without  us :  that  which  is  within  us  must  be  denied, 
that  that  which  is  without  us  may  be  endured.  Other- 
wise we  cannot  follow  him  by  whom  we  look  to  be 
saved.  The  gate,  the  entrance  of  religion,  is  narrow  ; 
we  must  strip  ourselves  of  ourselves  before  we  can 
enter ;  if  we  bring  any  ruling  lust  to  religion,  it  will 
prove  a  bitter  root  of  some  gross  sin,  or  of  apostasy 
and  final  desperation. 

Those  that  sought  the  praise  of  men,  more  than 
the  praise  of  God,  John  xii.  43,  could  not  believe,  be- 
cause that  lust  of  ambition  would,  when  it  should  be 
crossed,  draw  them  away.  The  young  man  thought 
it  better  for  Christ  to  lose  a  disciple,  than  that  he  should 
lose  his  possession,  Matt.  xix.  22,  and  therefore  ivent 
away  as  he  came ;  Matt.  xiii.  25.     The  third  ground 


86  THE  soul's  conflict. 

came  to  nothing,  because  the  plough  had  not  gone 
deep  enough  to  break  up  the  roots,  whereby  their 
hearts  were^  fastened  to  earthly  contentments.  This 
self-denial  we  must  carry  with  us  through  all  the  parts 
of  religion,  both  in  our  active  and  passive  obedience ; 
for  in  obedience  there  must  be  a  subjection  to  a  su- 
perior; but  corrupt  self,  neither  is  subject,  nor  can 
be,  Rom.  viii. ;  it  will  have  an  oar  in  every  thing,  and 
maketh  every  thing,  yea,  religion  serviceable  to  itself. 
It  is  the  idol  of  the  world,  or  rather  the  god  that  is  set 
highest  of  all  in  the  soul ;  and  so  God  himself  is  made 
but  an  idol.  It  is  hard  to  deny  a  friend  who  is  another 
self,  harder  to  deny  a  wife  that  lieth  in  the  bosom,  but 
most  hard  to  deny  ourselves.  Nothing  so  near  us  as 
ourselves  to  ourselves,  and  yet  nothing  so  far  off.  No- 
thing so  dear,  and  yet  nothing  so  malicious  and  trou- 
blesome. Hypocrites  would  part  with  the  fruit  of 
their  body,  Mic.  vi.,  sooner  than  the  sin  of  their  souls. 


CHAPTER  XI. 

SIGNS  OF  VICTORY  OVER  OURSELVES,  AND  OF  A  SUBDUED  SPIRIT. 

But  how  shall  we  know,  ivhether  we  have  by  grace 
got  the  victory  over  ourselves  or  not  ? 

I  answer,  1.  If  in  good  actions  we  stand  not  so 
much  upon  the  credit  of  the  action,  as  upon  the  good 
that  is  done.  What  we  do  as  unto  God,  we  look  for 
acceptance  from  God.  It  was  Jonah's  fault  to  stand 
more  upon  his  own  reputation,  than  the  glory  of  God's 
mercy.  It  is  a  prevailing  sign,  when  though  there  be 
no  outward  encouragements,  nay,  though  there  be 
discouragements,  yet  we  can  rest  in  the  comfort  of  a 
good  intention.  For  usually  inward  comfort  is  a  note 
of  inward  sincerity.  Jehu  must  be  seen,  or  else  all  is 
lost.  2  Kings  X.  16. 

2.  It  is  a  good  evidence  of  some-  prevailing,  when 
upon  religious  grounds  we  can  cross  ourselves  in  those 
things  unto  which  our  hearts  stand  most  affected ;  this 
showeth  we  reserve  God  his  own  place  in  our  hearts. 

3.  When  being  privy  to  our  own  inclination  and 


THE  soul's  conflict.  87 

temper,  we  have  gotten  such  a  supply  of  spirit,  as  that 
the  grace  which  is  contrary  to  our  temper  appears  in 
us.  As  oft  we  see,  none  more  patient,  than  those  that 
are  naturally  inclined  to  intemperancy  of  passion, 
because  natural  proneness  makes  them  jealous  over 
themselves.  Some  out  of  fear  of  being  overmuch 
moved,  are  not  moved  so  much  as  they  should  be : 
this  jealousy  stirreth  us  up  to  a  careful  use  of  all  helps, 
where  grace  is  helped  by  nature,  there  a  little  grace 
will  go  far ;  but  where  there  is  much  untowardness 
of  nature,  there  much  grace  is  not  so  well  discerned. 
Sour  wines  need  much  sweetening;  and  that  is  most 
spiritual  which  hath  least  help  from  natm'e,  and  is 
won  by  prayer  and  pains. 

4.  When  we  are  not  partial  when  the  things  con- 
cern ourselves.  David  could  allow  himself  another 
man's  wife,  and  yet  judgeth  another  man  worthy  of 
death  for  taking  away  a  poor  man^s  lamb.  2  Sam.  xii. 

4.  JVIen  usually  favom'  themselves  too  much,  when 
they  are  chancellors  in  theiv  own  cause,  and  measiu*e 
all  things  by  their  private  interest.  He  hath  taken  a 
good  degree  in  Christ's  school,  that  hath  learned  to 
forget  himself  here. 

5.  It  is  a  good  sign,  when  upon  discovery  of  self- 
seeking  we  can  gain  upon  our  corruption ;  and  are 
willing  to  search  and  to  be  searched,  what  our  incli- 
nation is,  and  where  it  faileth.  That  which  we  favour, 
we  are  tender  of,  it  must  not  be  touched.  A  good 
heart,  when  any  corruption  is  discovered  by  a  search- 
ing ministry,  is  affected  as  if  it  had  found  out  a  deadly 
enemy.     Touchiness  and  passion  argues  guilt. 

6.  This  is  a  sign  of  a  man's  victory  over  himself, 
when  he  loves  health  and  peace  of  body  and  mind, 
with  a  supply  of  all  needful  things,  chiefly  for  this  end, 
that  he  may  with  more  freedom  of  spirit  serve  God  in 
doing  good  to  others.  So  soon  as  grace  entereth  into 
the  heart,  it  frameth  the  heart  to  be  in  some  measure 
public :  and  thinks  it  hath  not  its  end,  in  the  bare  en- 
joying of  any  thing,  until  it  can  improve  what  it  hath 
for  a  further  end.  Thus  to  seek  ourselves  is  to  deny 
ourselves,  and  thus  to  deny  ourselves  is  truly  to  seek 


88  THE  soul's  conflict. 

ourselves.  It  is  no  self-seeking,  when  we  care  for  no 
more  than  that,  without  which  we  cannot  comfortably 
serve  God.  When  the  soul  can  say  unto  God,  Lord, 
as  thou  wouldst  have  me  serve  thee  in  my  place,  so 
grant  me  such  a  measure  of  health  and  strength, 
wherein  I  may  serve  thee. 

But  what  if  God  thinks  it  good,  that  I  shall  serve 
him  in  weakness,  and  in  want,  and  suffering  ? 

Then,  it  is  a  comfortable  sign  of  gaining  over  our 
own  wills,  when  we  can  yield  ovirselves  to  be  disposed 
of  by  God,  as  knowing  best  what  is  good  for  us. 
There  is  no  condition  but  therein  we  may  exercise 
some  grace,  and  honour  God  in  some  measure.  Yet 
because  some  enlargement  of  condition  is  ordinarily 
that  estate  wherein  we  are  best  able  to  do  good  in ; 
we  may  in  the  use  of  means  desire  it,  and  upon  that, 
resign  up  ourselves  wholly  unto  God,  and  make  his 
will  our  will,  without  exception  or  reservation,  and 
care  for  nothing  more  than  we  can  have  with  his  leave 
and  love.  This  Job  had  exercised  his  heart  unto ; 
whereupon  in  that  great  change  of  condition,  he  sinned 
not,  Job  ii.,  that  is,  fell  not  into  the  sins  incident  to  that 
dejected  and  miserable  state  ;  into  sins  of  rebellion  and 
discontent.  He  carried  his  crosses  comely,  with  that 
staidness  and  resignedness,  which  became  a  holy  man. 

7.  It  is  further  a  clear  evidence  of  a  spirit  subdued, 
when  we  will  discover  the  truth  of  our  affection  to- 
wards God  and  his  people  though  with  censure  of 
others.  David  was  content  to  endure  the  censure  of 
neglecting  the  state  and  majesty  of  a  king,  out  of  joy 
for  settling  the  ark.  Nehemiah  could  not  dissemble 
his  grief  for  the  ruins  of  the  church,  though  in  the 
king's  presence.  Neh.  ii.  3.  It  is  a  comfortable  sign 
of  the  wasting  of  self-love,  when  we  can  be  at  a  point 
what  becomes  of  ourselves,  so  it  go  well  with  the  cause 
of  God  and  the  church. 

Now  the  way  to  prevail  still  more  over  ourselves, 
as  when  we  are  to  do  or  suffer  any  thing,  or  withstand 
any  person  in  a  good  cause,  &c.  is,  not  to  think  that 
we  are  to  deal  with  men,  yea,  or  with  devils  so  much 
as  with  ourselves.     The  saints  resisted  their  enemies 


THE   soul's   conflict.  89 

to  death,  by  resisting  their  own  corruptions  first :  if 
we  once  get  the  victory  over  ourselves,  all  other  things 
are  conquered  to  our  ease.  All  the  hurt  Satan  and 
the  world  do  us,  is  by  correspondency  with  ourselves. 
All  things  are  so  far  imder  us,  as  we  are  above  our- 
selves. 

For  the  further  subduing  of  om'selves,  it  is  good  to 
follow  sin  to  the  first  hold  and  castle,  which  is  corrupt 
nature;  the  streams  will  lead  us  to  the  spring  head: 
indeed  the  most  apparent  discovery  of  sin  is  in  the 
outward  carriage ;  we  see  it  in  the  fruit  before  in  the 
root ;  as  we  see  grace  in  the  expression  before  in  the 
affection ;  but  yet  we  shall  never  hate  sin  thoroughly, 
until  we  consider  it  in  the  poisoned  root  from  whence 
it  ariseth. 

That  which  least  troubles  a  natural  man,  doth  most 
of  all  trouble  a  true  Christian ;  a  natural  man  is  some- 
times troubled  with  the  fruit  of  his  corruption,  and  the 
consequents  of  guilt  and  punishment  that  attend  it; 
but  a  true-hearted  Christian,  with  corruption  itself;  this 
drives  him  to  complain  with  St.  Paul,  O  wretched  man 
that  I  am,  who  shall  deliver  rnc,  not  from  the  mem- 
bers only,  hwt  from  this  body  of  death?  Rom.  vii. ; 
which  is  as  noisome  to  my  soul,  as  a  dead  carrion  is 
to  my  senses ;  which  together  with  the  members,  is 
marvellously  nimble  and  active ;  and  hath  no  days,  or 
hours,  or  minutes  of  rest ;  always  laying  about  it  to 
enlarge  itself,  and  like  spring  water,  which  the  more 
it  issueth  out,  the  more  it  may. 

It  is  a  good  way,  upon  any  particular  breach  of  our 
inward  peace,  presently  to  have  recourse  to  that  which 
breeds  and  foments  all  our  disquiet.  Lord  !  what  do 
I  complain  of  this  my  unruly  passion  ?  I  carry  a  na- 
ture about  me  subject  to  break  out  continually  upon 
any  occasion ;  Lord !  strike  at  the  root,  and  dry  up 
the  fountain  in  me.  Thus  David  doth  arise  from  the 
guilt  of  those  two  foul  sins,  of  murder  and  adultery, 
Psalm  li.  to  the  sin  of  his  nature,  the  root  itself;  as  if 
he  should  say.  Lord !  it  is  not  these  actual  sins  that 
defile  me  only ;  but  if  I  look  back  to  my  first  concep- 
tion; I  was  tainted  in  the  spring  of  my  nature. 


90  THE  soul's  conflict. 

This  is  that  which  put  David's  soul  so  much  out  of 

frame ;  for  from  whence  was  this  contradiction  ?  and 

whence  was  this  contradiction  so  unwearied,  in  making 

head  again  and  again  against  the  checks  of  the  Spirit 

in  him  ?  Whence  was  it  that  corruption  would  not  be 

said  nay  ?  Whence  were  these  sudden  and  unlooked 

for  objections  of  the  flesh?  but  from  the  remainder  of 

old  Adam  in  him,  which  like  a  Michal  within  us  is 

either  scoffing  at  the  ways  of  God ;  or  as  Job's  wife, 

fretting  and  thwarting  the  motions  of  God's  Spirit  in 

us ;  which  prevails  the  more,  because  it  is  homebred 

in  us :  whereas  holy  motions  are  strangers  to  most  of 

our  souls.     Corruption  is  loath  that  a  new  comer  in 

should  take  so  much  upon  him  as  to  control :  as  the 

Sodomites  thought  much  that  Lot  being  a  stranger 

should  intermeddle  amongst  them.  Gen.  xix.  9.     If 

God  once  leave  us  as  he  did  Hezekiah  to  try  what  is 

in  us,  Avhat  should  he  find  but  darkness,  rebellion,  un- 

ruliness,  doubtings,  &c.  in  the  best  of  us  ?  this  flesh  of 

ours  hath  principles  against  all  God's  principles,  and 

laws  against  all  God's  laws,  and  reasons  against  all 

God's  reasons.     Oh  !  if  we  could  but  one  whole  hour 

seriously  think  of  the  impure  issue  of  our  hearts,  it 

would  bring  us  down  upon  our  knees  in  humiliation 

before  God.     But  we  can  never  whilst  we  live,  so 

thoroughly  as  we  should,  see  into  the  depth  of  our 

deceitful  hearts,  nor  yet  be  humbled  enough  for  what 

Ave  see  ;  for  though  we  speak  of  it  and  confess  it,  yet 

we  are  not  so  sharpened  against  this  corrupt  flesh  of 

ours,  as  we  should.     How  should  it  humble  us,  that 

the  seeds  of  the  vilest  sin,  even  of  the  sin  against  the 

Holy  Ghost,  are  in  us?  and  no  thank  to  us  that  they 

break  not  out.     It  should  humble  us  to  hear  of  any 

great  enormous  sin  in  another  man,  considering  what 

our  own  nature  would  proceed  unto  if  it  were  not 

restrained.     We  may  see  our  own  nature  in  them  as 

face  answering  face;  if  God  should  take  his  Spirit 

from  us,  there  is  enough  in  us  to  defile  a  whole  world ; 

and  although  we  be  ingrafted  into  Christ,  yet  we  carry 

about  us  a  relish  of  the  old  stock  still.     David  was  a 

man  of  a  good  natural  constitution ;  and  for  grace  a 


THE    soul's    conflict.  91 

man  after  God's  own  heart,  and  had  got  the  better  of 
himself  in  a  great  measm-e,  and  had  learned  to  over- 
come himself  in  matter  of  revenge,  as  in  Saul's  case, 
1  Sam.  xxiv.  6 :  yet  now  we  see  the  vessel  is  shaken  a 
little,  and  the  dregs  appear  that  were  in  the  bottom 
before.  Alas!  we  know  not  our  own  hearts,  till  we 
plough  with  God's  heifer,  till  his  Spirit  bringeth  a 
light  into  our  souls.  It  is  good  to  consider  how  this 
impure  spring  breaks  out  diversly,  in  the  divers  con- 
ditions we  are  in;  there  is  no  estate  of  life,  nor  no 
action  we  undertake,  wherein  it  will  not  put  forth 
itself  to  defile  us :  it  is  so  full  of  poison  that  it  taints 
whatsoever  we  do,  both  our  natures,  conditions,  and 
actions.  In  a  prosperous  condition,  like  David,  we 
think  we  shall  nevei'  he  moved.  Psalm  xxx.  6.  Under 
the  cross  the  soul  is  troubled,  and  drawn  to  murmur, 
and  to  be  sullen,  and  sink  down  in  discouragement, 
to  be  in  a  heat  almost  to  blasphemy,  to  be  weary  of 
our  callings,  and  to  quarrel  with  every  thing  in  our 
way.  See  the  folly  and  fury  of  most  men  in  this,  for 
us  silly  Avorms  to  contradict  the  great  God:  and  to 
whose  peril  is  it?  Is  it  not  our  own?  let  us  gather 
ourselves  with  all  our  wit  and  strength  together. 
Alas!  what  can  we  do  but  provoke  him,  and  get 
more  stripes?  we  may  be  sure  he  will  deal  with  us, 
as  we  deal  with  our  children,  if  they  be  froward  and 
unquiet  for  lesser  matters,  we  will  make  them  cry 
and  be  sullen  for  something:  refractory,  stubborn 
horses  are  the  more  spurred,  and  yet  shake  not  off 
the  rider. 


CHAPTER  XII. 

OF  ORIGINAL  RIGHTEOUSNESS,  NATURAL  CORRUPTION,  SATAN'S  JOINING  WITII 
IT,  AND  OUR  DUTY  THEREUPON. 

§  I.  But  here  mark  a  plot  of  spiritual  treason  ;  Satan 
joining  with  our  corruption,  setteth  the  wit  on  work 
to  persuade  the  soul,  that  this  inward  rebellion  is  not 
so  bad,  because  it  is  natural  to  us,  as  a  condition  of 
nature  rising  out  of  the  first  principles  in  our  creation, 


92  THE  soul's   conflict. 

and  was  curbed  in  by  the  bridle  of  original  righteous- 
ness, which  they  would  have  accessary  and  super- 
natural, and  therefore  allege  that  concupiscence  is 
less  odious  and  more  excusable  in  us,  and  so  no  great 
danger  in  yielding  and  betraying  our  souls  into  it, 
and  by  that  means  persuading  us  that  that  which  is 
our  deadliest  enemy,  hath  no  harm  in  it,  nor  meaneth 
any  to  us. 

This  rebellion  of  lusts  against  the  understanding  is 
not  natural,  as  our  nature  came  out  of  God's  hands 
at  the  first.  Gen.  i.  For  this  being  evil  and  the 
cause  of  evil,  could  not  come  from  God  who  is  good, 
and  the  cause  of  all  good,  and  nothing  but  good : 
who  upon  the  creation  of  all  things  pronounced  them 
good,  and  after  the  creation  of  man  pronounced  of  all 
things  that  they  were  very  good.  Now  that  which  is 
ill  and  very  ill,  cannot  be  seated  at  the  same  time  in 
that  which  is  good  and  very  good :  God  created  man 
at  the  first,  right,  he  of  himself  sought  out  many 
inventions.  As  God  beautified  the  heaven  with  stars, 
and  decked  the  earth  with  variety  of  plants,  and 
herbs,  and  flowers ;  so  he  adorned  man,  his  prime 
creature  here  below,  with  all  those  endowments  that 
were  fit  for  a  happy  condition,  and  original  righteous- 
ness was  fit  and  due  to  an  original  and  happy  con-  ^ 
dition.  Therefore  as  the  angels  were  created  with  all  | 
angelical  perfections,  and  as  our  bodies  were  created 
in  an  absolute  temper  of  all  the  humours ;  so  the  soul 
was  created  in  that  sweet  harmony  wherein  there 
was  no  discord,  as  an  instrument  in  tune  fit  to  be 
moved  to  any  duty  ;  as  a  clean  neat  glass  the  soul  re- 
presented God's  image  and  holiness. 

§  II.  Therefore  it  is  so  far,  that  concupiscence 
should  be  natural,  that  the  contrary  to  it,  namely, 
righteousness,  wherein  Adam  was  created,  was  na- 
tural to  him ;  though  it  were  planted  in  man's  nature 
by  God,  and  so  in  regard  of  the  cause  of  it,  was  super- 
natural, yet  because  it  was  agreeable  to  that  happy 
condition,  without  which  he  could  not  subsist,  in  that 
respect  it  was  natural,  and  should  have  been  derived, 
if  he  had  stood,  together  with  his  nature,  to  his  pos- 


THE  soul's  conflict.  93 

terity.  As  heat  in  the  air,  though  it  hath  its  first 
impression  from  the  heat  of  the  sun,  yet  is  natural, 
because  it  agreeth  to  the  nature  of  that  element : 
though  man  be  compounded  of  a  spiritual  and  earthly 
substance,  yet  it  is  natural  that  the  baser  earthly  part 
should  be  subject  to  the  superior,  because  where  there 
is  different  degrees  of  worthiness,  it  is  fit  there  should 
be  a  subordination  of  the  meaner  to  that  which  is  in 
order  higher.  The  body  naturally  desires  food  and 
bodily  contentments,  yet  in  a  man  endued  with  reason 
this  desire  is  governed  so  as  it  becomes  not  inordinate  : 
a  beast  sins  not  in  its  appetite,  because  it  hath  no 
power  above  to  order  it.  A  man  that  lives  in  a  soli- 
tary place  far  remote  from  company,  may  take  his 
liberty  to  live  as  it  pleaseth  him  ;  but  if  he  comes  to 
live  under  the  government  of  some  well  ordered  city, 
then  he  is  bound  to  submit  to  the  laws,  and  customs 
of  that  city,  under  penalty,  upon  any  breach  of  order  : 
so  the  risings  of  the  soul,  howsoever  in  other  creatures 
they  are  not  blamable,  having  no  commander  in  them- 
selves, above  them,  yet  in  man  they  are  to  be  ordered 
by  reason  and  judgment. 

Therefore  it  cannot  be,  that  concupiscence  should 
be  natural,  in  regard  of  the  state  of  creation ;  it  was 
Adam's  sin  which  had  many  sins  in  the  womb  of  it, 
that  brought  this  disorder  upon  the  soul ;  Adam's 
person  first  corrupted  our  nature,  and  nature  being 
corrupted,  corrupts  our  persons,  and  our  persons 
being  corrupted,  increase  the  corruption  of  our  na- 
ture, by  custom  of  sinning,  which  is  another  nature 
in  us ;  as  a  stream  the  further  it  runs  from  the  spring 
head,  the  more  it  enlargeth  its  channel,  by  the  run- 
ning of  lesser  rivers  into  it,  until  it  empties  itself  into 
the  sea ;  so  corruption,  till  it  be  overpowered  by  grace, 
swelleth  bigger  and  bigger,  so  that  though  this  dis- 
order was  not  natural,  in  regard  of  the  first  creation, 
yet  since  the  fall  it  is  become  natural,  even  as  we  call 
that  which  is  common  to  the  whole  kind,  and  propa- 
gated from  parents  to  their  children,  to  be  natural, 
so  that  it  is  both  natural  and  against  nature,  natural 
now,  but  against  nature  in  its  first  perfection. 


94  THE  soul's  conflict. 

And  because  corruption  is  natural  to  us,  therefore 
1.  We  delight  in  it,  whence  it  comes  to  pass,  that  our 
souls  are  carried  along  in, an  easy  current,  to  the 
committing  of  any  sin  without  opposition.  2.  Be- 
cause it  is  natural,  therefore  it  is  unwearied  and  rest- 
less, as  light  bodies  are  not  wearied  in  their  motion 
upwards,  nor  heavy  bodies  in  their  motion  down- 
wards, nor  a  stream  in  its  running  to  the  sea,  because 
it  is  natural:  hence  it  is  that  the  old  man  is  never 
tired  in  the  works  of  the  flesh  ;  nor  never  drawn  dry. 
When  men  cannot  act  sin,  yet  they  Avill  love  sin,  and 
act  it  over  again  by  pleasing  thoughts  of  it,  and  by 
sinful  speculation  suck  out  the  delight  of  sin ;  and 
are  grieyed,  not  for  their  sin,  but  because  they  want 
strength  and  opportunity  to  commit  it ;  if  sin  would 
not  leave  them,  they  would  never  leave  sin.  This 
corruption  of  our  nature  is  not  wrought  in  us  by  rea- 
son and  persuasions,  for  then  it  might  be  satisfied 
with  reasons,  but  it  is  in  us  by  way  of  a  natural  incli- 
nation, as  iron  is  carried  to  the  loadstone ;  and  till 
our  natures  be  altered,  no  reason  will  long  prevail, 
but  our  shiful  disposition,  as  a  stream  stopped  for  a 
little  while,  will  break  out  with  greater  violence.  3. 
Being  natural,  it  needs  no  help,  as  the  earth  needs  no 
tillage  to  bring  forth  weeds.  When  our  corrupt  na- 
ture is  carried  contrary  to  that  which  is  good,  it  is 
carried  of  itself.  As  when  Satan  lies  or  murders,  it 
comes  from  his  own  cursed  nature ;  and  though  Sa- 
tan joineth  with  our  corrupt  nature,  yet  the  prone- 
ness  to  sin,  and  the  consent  unto  it,  is  of  ourselves. 

§  III.  But  how  shall  we  know,  that  Satan  joins 
with  our  nature,  in  those  actions  unto  which  nature 
itself  is  prone  ? 

Then  Satan  adds  his  help,  when  our  nature  is  car- 
ried more  eagerly  than  ordinary  to  sin ;  as  when  a 
stream  runs  violently,  we  may  know  that  there  is 
not  only  the  tide,  but  the  wind  that  carrieth  it. 

So  in  sudden  and  violent  rebellions,  it  is  Satan  that 
pusheth  on  nature  left  to  itself  of  God.  A  stone  falls 
downwards  by  its  own  weight,  but  if  it  falls  very 
swiftly,  we  know  it  is  thrown  down  by  an  outward 


THE    SOUL  S    CONFLICT.  95 

mover.  Though  there  were  no  devil,  yet  our  corrupt 
nature  would  act  Satan's  part  against  itself,  it  would 
have  a  supply  of  wickedness  (as  a  serpent  doth  poi- 
son) from  itself,  it  hath  a  spring  to  feed  it. 

But  that  man  whilst  he  lives  here  is  not  altogether 
excluded  from  hope  of  happiness,  and  hath  a  nature 
not  so  large  and  capable  of  sin  as  Satan's ;  where- 
upon he  is  not  so  obstinate  in  hating  God,  and  work- 
ing mischief  as  he,  &c.  Otherwise  there  is  for  kind 
the  same  cursed  disposition,  and  malice  of  nature 
against  true  goodness  in  man,  which  is  in  the  devils 
and  damned  spirits  themselves. 

It  is  no  mitigation  of  sin,  to  plead  it  is  natural,  for 
natural  diseases,  as  leprosies,  that  are  derived  from 
parents,  are  most  dangerous,  and  least  curable  ;  neither 
is  this  any  excuse,  for  because  as  it  is  natural,  so  it 
is  voluntary,  not  only  in  Adam,  in  whose  loins  we 
were,  and  therefore  sinned ;  but  likewise  in  regard 
of  ourselves,  who  are  so  far  from  stopping  the  course 
of  sin  either  in  ourselves  or  others,  that  we  feel  and 
strengthen  it,  or  at  least  give  more  way  to  it,  and 
provide  less  against  it  than  Ave  should,  until  we  come 
under  the  government  of  grace  ;  and  by  that  means, 
we  justify  Adam's  sin,  and  that  corrupt  state  that 
folio weth  upon  it,  and  show  that  if  we  had  been  in 
Adam's  condition  ourselves,  we  would  have  made  that 
ill  choice  which  he  made.  And  though  this  corrup- 
tion of  our  nature  be  necessary  to  us,  yet  it  is  no  vio- 
lent necessity  from  an  outward  cause,  but  a  necessity 
that  we  willingly  pull  upon  ourselves,  and  therefore 
ought  the  more  to  humble  us ;  for  the  more  neces- 
sarily we  sin,  the  more  voluntarily,  and  the  more  vo- 
luntarily, the  more  necessarily ;  the  will  putting  itself 
voluntary  into  these  fetters  of  sin.  Necessity  is  no 
plea,  when  the  will  is  the  immediate  cause  of  any  ac- 
tion ;  men's  hearts  tell  them  they  might  rule  their  de- 
sires if  they  would ;  for  tell  a  man  of  any  dish  which 
he  liketh,  that  there  is  poison  in  it,  and  he  will  not 
meddle  with  it;  so  tell  him  that  death  is  in  that  sin 
which  he  is  about  to  commit,  and  he  will  abstain  if 


98  THE  soul's  conflict. 

this  must  be  done  by  the  hght  and  teaching  of  God's 
Spirit,  who  knows  us  and  all  the  turnings  and  wind- 
ings and  byways  of  our  souls,  better  than  we  know 
ourselves.  We  must  see  it  as  the  most  odious  and 
loathsome  thing  in  the  world,  making  our  natures 
contrary  to  God's  pure  nature,  and  of  all  other  duties 
making  us  most  indisposed  to  spiritual  duties,  where- 
in we  should  have  nearest  communion  with  God; 
because  it  seizeth  on  the  very  spirits  of  our  minds. 

2.  We  should  look  upon  it  as  worse  than  any  of 
those  filthy  streams  that  come  from  it,  nay,  than  all 
the  impure  issues  of  our  lives  together ;  there  is  more 
fire  in  the  furnace  than  in  the  sparkles  ;  there  is  more 
poison  in  the  root  than  in  all  the  branches ;  for  if  the 
stream  were  stopped,  and  the  branches  cut  off,  and 
the  sparkles  quenched,  yet  there  would  be  a  perpetual 
supply ;  as  in  good  things,  the  cause  is  better  than  the 
eftect ;  so  in  ill  things,  the  cause  is  worse.  Every 
fruit  should  make  this  poison  root  more  hateful  to  us, 
and  the  root  should  make  us  hate  the  fruit  more, 
as  coming  from  so  bad  a  root,  as  being  worse  in  the 
cause,  than  in  itself;  the  afi'ection  is  worse  than  the 
action,  which  may  be  forced  or  counterfeited.  We 
cry  out  upon  particular  sins,  but  are  not  humbled  as 
we  should  be  for  our  impure  dispositions ;  without  the 
sight  of  which  there  can  be  no  sound  repentance 
arising  from  the  deep  and  thorough  consideration  of 
sin ;  no  desire  to  be  new  moulded,  without  which  we 
can  never  enter  into  so  holy  a  place  as  heaven ;  no 
self-denial  till  we  see  the  best  things  in  us  are  enmity 
against  God ;  no  high  prizing  of  Christ,  without  whom 
our  natures,  our  persons,  and  our  actions  are  abomi- 
nable in  God's  sight ;  nor  any  solid  peace  settled  in 
the  soul ;  which  peace  ariseth  not  from  the  ignorance 
of  our  corruption,  or  compounding  with  it,  but  from 
sight  and  hatred  of  it,  and  strength  against  it. 

3.  Consider  the  spiritualness  and  large  extent  of  the 
law  of  God,  together  with  the  curse  annexed,  which 
forbids  not  only  particular  sins,  but  all  the  kinds, 
degrees,  occasions,  and  furtherances  of  sin  in  the 
whole  breadth  and  depth  of  it,  and  our  very  nature 


THE  soul's  conflict.  99 

itself  so  far  as  it  is  corrupted  ;  for  want  of  which  we 
see  many  alive  ivithout  the  law,  Rom.  vii.  2,  jovial 
and  merry  from  ignorance  of  their  misery,  who  if 
they  did  but  once  see  their  natures  and  Uves  in  that 
glass,  it  would  take  away  that  liveliness  and  courage 
from  them,  and  make  them  vile  in  their  own  eyes ; 
men  usually  look  themselves  into  the  laws  of  the  state 
wherein  they  live,  and  think  themselves  good  enough ; 
if  they  are  free  from  the  danger  of  penal  statutes ; 
this  glass  discovers  only  foul  spots,  gross  scandals,  and 
breakings  out ;  or  else  they  judge  of  themselves  by 
parts  to  nature,  or  common  grace,  or  by  outward 
conformity  to  religion,  or  else  by  that  light  they  have 
to  guide  themselves  in  the  aifairs  of  this  life,  by  their 
fair  and  civil  carriage,  &c.,  and  thereupon  live  and 
die  without  any  sense  of  the  power  of  godliness,  which 
begins  in  the  right  knowledge  of  ourselves,  and  ends 
in  the  right  knowledge  of  God.  The  spiritualness 
and  purity  of  the  law  should  teach  us  to  consider  the 
purity  and  holiness  of  God ;  the  bringing  of  our  souls 
into  whose  presence  will  make  us  to  abhor  ourselves, 
with  Job,  i?i  dust  and  ashes.  Job  xlii.  6. ;  contraries 
are  best  seen  by  setting  one  near  the  other ;  whilst 
we  look  only  on  ourselves,  and  upon  others  amongst 
whom  we  live,  we  think  ourselves  to  be  somebody. 
It  is  an  evidence  of  some  sincerity  wrought  in  the 
soul,  not  to  shun  that  light  which  may  let  us  see  the 
foul  corners  of  our  hearts  and  lives. 

4.  The  consideration  of  this  likewise  should  enforce 
us  to  carry  a  double  guard  over  our  souls:  David  was 
very  watchful,  yet  we  see  here  he  was  surprised  un- 
awares by  the  sudden  rebellion  of  his  heart;  we  should 
observe  our  hearts  as  governors  do  rebels  and  muti- 
nous persons:  observation  awes  the  heart;  we  see  to 
what  an  access  sin  groweth  in  those  that  deny  them- 
selves nothing,  nor  will  be  denied  in  any  thing ;  who 
if  they  may  do  what  they  will,  will  do  what  they  may ; 
who  turn  liberty  into  license,  and  make  all  their  abili- 
ties and  advantages  to  do  good,  contributary  to  the 
commands  of  overruling  and  unruly  lusts. 

Were  it  not  that  God  partly  by  his  power  suppress- 


98  THE  soul's  conflict. 

this  must  be  done  by  the  light  and  teaching  of  God's 
Spirit,  who  knows  us  and  all  the  turnings  and  wind- 
ings and  byways  of  our  souls,  better  than  we  know 
ourselves.  We  must  see  it  as  the  most  odious  and 
loathsome  thing  in  the  world,  making  our  natures 
contrary  to  God's  pure  nature,  and  of  all  other  duties 
making  us  most  indisposed  to  spiritual  duties,  where- 
in we  should  have  nearest  communion  with  God; 
because  it  seizeth  on  the  very  spirits  of  our  minds. 

2.  We  should  look  upon  it  as  worse  than  any  of 
those  filthy  streams  that  come  from  it,  nay,  than  all 
the  impure  issues  of  our  lives  together ;  there  is  more 
fire  in  the  furnace  than  in  the  sparkles  ;  there  is  more 
poison  in  the  root  than  in  all  the  branches ;  for  if  the 
stream  were  stopped,  and  the  branches  cut  off,  and 
the  sparkles  quenched,  yet  there  would  be  a  perpetual 
supply ;  as  in  good  things,  the  cause  is  better  than  the 
eftect ;  so  in  ill  things,  the  cause  is  worse.  Every 
fruit  should  make  this  poison  root  more  hateful  to  us, 
and  the  root  should  make  us  hate  the  fruit  more, 
as  coming  from  so  bad  a  root,  as  being  worse  in  the 
cause,  than  in  itself;  the  affection  is  worse  than  the 
action,  which  may  be  forced  or  counterfeited.  We 
cry  out  upon  particular  sins,  but  are  not  humbled  as 
we  should  be  for  our  impure  dispositions ;  without  the 
sight  of  which  there  can  be  no  sound  repentance 
arising  from  the  deep  and  thorough  consideration  of 
sin ;  no  desire  to  be  new  moulded,  without  which  we 
can  never  enter  into  so  holy  a  place  as  heaven ;  no 
self-denial  till  we  see  the  best  things  in  us  are  enmity 
against  G  od ;  no  high  prizing  of  Christ,  without  whom 
our  natures,  our  persons,  and  our  actions  are  abomi- 
nable in  God's  sight ;  nor  any  solid  peace  settled  in 
the  soul ;  which  peace  ariseth  not  from  the  ignorance 
of  our  corruption,  or  compounding  with  it,  but  from 
sight  and  hatred  of  it,  and  strength  against  it. 

3.  Consider  the  spiritualness  and  large  extent  of  the 
law  of  God,  together  with  the  curse  annexed,  which 
forbids  not  only  particular  sins,  but  all  the  kinds, 
degrees,  occasions,  and  furtherances  of  sin  in  the 
whole  breadth  and  depth  of  it,  and  our  very  nature 


THE    soul's    conflict. 


itself  so  far  as  it  is  corrupted  ;  for  want  of  which  we 
see  many  alive  without  the  law,  Rom.  vii.  2,  jovial 
and  merry  from  ignorance  of  their  misery,  who  if 
they  did  but  once  see  their  natures  and  hves  in  that 
glass,  it  would  take  away  that  liveliness  and  courage 
from  them,  and  make  them  vile  in  their  own  eyes ; 
men  usually  look  themselves  into  the  laws  of  the  state 
wherein  they  live,  and  think  themselves  good  enough ; 
if  they  are  free  from  the  danger  of  penal  statutes ; 
this  glass  discovers  only  foul  spots,  gross  scandals,  and 
breakings  out ;  or  else  they  judge  of  themselves  by 
parts  to  nature,  or  common  grace,  or  by  outward 
conformity  to  religion,  or  else  by  that  light  they  have 
to  guide  themselves  in  the  affairs  of  this  life,  by  their 
fair  and  civil  carriage,  &c.,  and  thereupon  live  and 
die  without  any  sense  of  the  power  of  godliness,  which 
begins  in  the  right  knowledge  of  ourselves,  and  ends 
in  the  right  knowledge  of  God.  The  spiritualness 
and  purity  of  the  law  should  teach  us  to  consider  the 
purity  and  holiness  of  God ;  the  bringing  of  our  souls 
into  whose  presence  will  make  us  to  abhor  ourselves, 
with  Job,  i)i  dust  and  ashes,  Job  xlii.  6. ;  contraries 
are  best  seen  by  setting  one  near  the  other ;  whilst 
we  look  only  on  ourselves,  and  upon  others  amongst 
whom  we  live,  we  think  ourselves  to  be  somebody. 
It  is  an  evidence  of  some  sincerity  wrought  in  the 
soul,  not  to  shun  that  light  which  may  let  us  see  the 
foul  corners  of  our  hearts  and  lives. 

4.  The  consideration  of  this  likewise  should  enforce 
us  to  carry  a  double  guard  over  our  souls:  David  was 
very  watchful,  yet  we  see  here  he  was  surprised  un- 
awares by  the  sudden  rebellion  of  his  heart;  we  should 
observe  our  hearts  as  governors  do  rebels  and  muti- 
nous persons:  observation  awes  the  heart;  we  see  to 
what  an  access  sin  groweth  in  those  that  deny  them- 
selves nothing,  nor  will  be  denied  in  any  thing ;  who 
if  they  may  do  what  they  will,  will  do  what  they  may ; 
who  turn  liberty  into  license,  and  make  all  their  abili- 
ties and  advantages  to  do  good,  contributary  to  the 
commands  of  overruling  and  unruly  lusts. 

Were  it  not  that  God  partly  by  his  power  suppress- 


100  THE    soul's    conflict. 

eth,  and  partly  by  his  grace  subdueth  the  disorders 
of  man's  nature  for  the  good  of  society,  and  tlie  ga- 
thering of  a  Church  upon  eartli;  corruption  would 
swell  to  that  excess,  that  it  would  overturn  and  con- 
found all  things  together  with  itself  Although  there 
be  a  connnon  corruption  that  cleaves  to  the  nature  of 
all  men  in  general,  as  men  (as  distrust  in  God,  self- 
love,  a  carnal  and  worldly  disposition,  &c.)  yet  God 
so  ordereth  it,  that  in  some  there  is  an  ebb  and  de- 
crease, in  others  (God  justly  leaving  them  to  them- 
selves) a  flow  and  increase  of  sinfulness,  even  beyond 
the  bounds  of  ordinary  corruption,  whereby  they  be- 
come worse  than  themselves,  either  like  beasts  in  sen- 
suality, or  like  devils  in  spiritual  wickedness;  though 
all  be  blind  in  spiritual  things,  yet  some  are  more 
blinded:  though  all  be  hard-hearted,  yet  some  are 
more  hardened  :  though  all  be  corrupt  in  evil  courses, 
yet  some  are  more  corrupted :  and  sink  deeper  into 
rebellion  than  others. 

Sometimes  God  suffers  this  corruption  to  break  out 
in  civil  men,  yea,  even  in  his  own  children,  that  they 
may  know  themselves  the  better,  and  because  some- 
times corruption  is  weakened  not  only  by  smothering, 
but  by  having  a  vent,  whereupon  grace  stirs  up  in  the 
sovil  a  fresh  hatred  and  revenge  against  it;  and  lets 
us  see  a  necessity  of  having  whole  Christ,  not  only  to 
pardon  sin,  but  to  purge  and  cleanse  our  sinful  na- 
tures. But  yet  that  which  is  ill  in  itself,  must  not  be 
done  for  the  good  that  comes  by  it  by  accident;  this 
must  be  a  comfort  after  our  surprisals,  not  an  encou- 
ragement before. 

5.  And  because  the  Divine  nature,  wrought  in  us 
by  divine  truth,  together  with  the  Spirit  of  God,  is 
the  only  counter-poison  against  all  sin,  and  whatso- 
ever is  contrary  to  God  in  us,  therefore  we  should 
labour  that  the  truth  of  God  may  be  grafted  in  our 
hearts,  that  so  all  the  powers  of  our  souls  may  relish 
of  it,  that  there  may  be  a  sweet  agreement  betwixt 
the  soul  and  all  things  that  are  spiritual,  that  truth 
being  engrafted  in  our  hearts,  we  may  be  engrafted 
into  Christy  and  grow  up  in  him,  and  put  him  on  more 


THE  soul's   conflict.  101 

and  more,  and  be  changed  into  his  hkeness.  Nothing 
in  heaven  or  earth  will  work  out  corruption,  and 
change  our  dispositions,  but  the  Spirit  of  Christ, 
clothing  divine  truths,  with  a  divine  power  to  this 
purpose. 

6.  When  corruption  rises,  pray  it  down,  as  Paul 
did,  and  to  strengthen  thy  prayer,  claim  the  promise 
of  the  new  covenant,  that  God  would  circinncise 
our  hea7'ts,  and  ivash  us  ivith  clean  waiei',  that  he 
would  write  his  law  in  our  hearts,  and  give  us  his 
holi/  Spirit  when  we  beg  it;  and  look  upon  Christ  as 
a  public  fountain  open  for  Judah  and  Jerusalem 
to  loash  in.  Herein  consists  our  comfort,  1.  That 
Christ  hath  all  fulness  for  us,  and  that  our  nature  is 
perfect  in  him;  2.  That  Christ  in  our  nature  hath  sa- 
tisfied divine  justice,  not  only  for  the  sin  of  our  lives, 
but  for  the  sin  of  our  nature.  And,  3.  That  he  will 
never  give  over  until  by  his  Spirit  he  hath  made  our 
nature  holy  and  pure  as  his  own,  till  he  hath  taken 
away  not  only  the  reign,  but  the  very  life  and  being 
of  sin  out  of  our  hearts.  4.  That  to  this  end  he  leaves 
his  Spirit  and  truth  in  the  church  to  the  end  of  the 
world,  that  the  seed  of  the  Spirit  may  subdue  the  seed 
of  the  serpent  in  us,  and  that  the  Spirit  may  be  a  never 
failing  spring  of  all  holy  thoughts,  desires,  and  endea- 
vours in  us,  and  dry  up  the  contrary  issue  and  spring 
of  corrupt  nature. 

And  Christians  must  remember  when  they  are  much 
annoyed  with  their  corruptions,  that  it  is  not  their 
particular  case  alone,  but  the  condition  of  all  God's 
people,  lest  they  be  discoviraged  by  looking  on  the 
ugly  deformed  visage  of  old  Adam :  which  alirighteth 
some  so  far,  that  it  makes  them  think,  no  nian^s  na- 
ture is  so  vile  as  theirs ;  which  were  well  if  it  tended 
to  humiliation  only ;  but  Satan  often  abuseth  it  to- 
wards discouragement  and  desperation.  Many  out 
of  a  misconceit  think  that  corruption  is  greatest  when 
they  feel  it  most,  whereas  indeed,  the  less  we  see  it 
and  lament  it,  the  more  it  is.  Sighs  and  groans  of  the 
soul  are  like  the  pores  of  the  body,  out  of  which  in 
diseased  persons  sick  humours  break  forth  and  so  be- 


102  THE  soul's  conflict. 

come  less.  The  more  we  see  and  grieve  for  pride, 
which  is  an  immediate  issue  of  our  corrupted  nature, 
the  less  it  is,  because  we  see  it  by  a  contrary  grace ; 
the  more  sight  the  more  hatred,  the  more  hatred  of 
sin,  the  more  love  of  grace,  and  the  more  love  the 
more  life,  which  the  more  lively  it  is,  the  more  it  is 
sensible  of  the  contrary:  upon  every  discovery  and 
conflict,  corruption  loses  some  ground,  and  grace  gains 
upon  it. 


CHAPTER  XIII. 

OF  IMAGINATION,  SIN  OF  IT,  AND  REMEDIES  FOR  IT. 

§  1.  And  amongst  all  the  faculties  of  the  soul  most  of 
the  disquiet  and  unnecessary  trouble  of  our  lives  arise 
from  the  vanity  and  ill  government  of  that  power  of 
the  soul  which  we  call  imagination  and  opinion,  bor- 
dering between  the  senses  and  our  understanding; 
which  is  nothing  else  but  a  shallow  apprehension  of 
good  or  evil  taken  from  the  senses:   now  because 
outward  good  or  evil  things  agree  or  disagree  to  the 
senses,  and  the  life  of  sense  is  in  us  before  the  use  of 
reason,  and  the  delights  of  sense  are  present,  and 
pleasing,  and  suitable  to  our  natures:  thereupon  the 
imagination  setteth  a  great  price  upon  sensible  good 
things;  and  the  judgment  itself  since  the  fall,  until  it 
hath  a  higher  light  and  strength,  yieldeth  to  our  ima- 
gination ;  hence  it  comes  to  pass  that  the  best  things, 
if  they  be  attended  with  sensible  inconveniences,  as 
want,  disgrace  in  the  world,  and  such  like,  are  mis- 
judged for  evil  things;  and  the  very  worst  things,  if 
they  be  attended  with  respect  in  the  world,  and  sen- 
sible contentments,  are  imagined  to  be  the  greatest 
good :  which  appears  not  so  much  in  men's  words, 
(because  they  are  ashamed  to  discover  their  hidden 
folly  and  atheism,)  but  the  lives  of  people  speak  as 
much,  in  that  particular  choice  which  they  make. 
Many  there  are  who  think  it  not  only  a  vain  but  a 
dangerous  thing  to  serve  God,  and  a  base  thing  to  be 


THE  soul's  conflict.  103 

awed  with  religious  respects;  they  count  the  ways 
that  God's  people  take,  no  better  than  madness,  and 
that  course  which  God  takes  in  bringing  men  to  hea- 
ven by  a  plain  publishing  of  heavenly  truths,  to  be 
nothing  but  foolishness,  and  those  people  that  regard 
it,  are  esteemed,  as  the  Pharisees  esteemed  them  that 
heard  Christ,  ignorant,  base,  and  despicable  persons; 
hence  arise  all  those  false  prejudices  against  the  ways 
of  holiness,  as  they  in  the  Acts  were  shy  in  entertain- 
ing the  truth,  because  it  was  a  xoay  every  lohere 
spoken  against.  Acts  xxviii.  22.  The  doctrine  of  the 
cross  hath  the  cross  always  following  it,  which  ima- 
gination counteth  the  most  odious  and  bitter  thing  in 
the  world. 

This  imagination  of  ours  is  become  the  seat  of  va- 
nity, and  thereupon  of  vexation  to  us,  because  it  ap- 
prehends a  greater  happiness  in  outward  good  things 
than  there  is,  and  a  greater  misery  in  outward  evil 
things  than  indeed  there  is ;  and  when  experience 
shows  us  that  there  is  not  that  good  in  those  things 
which  we  imagine  to  be,  but  contrarily,  we  find  much 
evil  in  them  which  we  never  expected,  hereupon  the 
soul  cannot  but  be  troubled.  The  life  of  many  men, 
and  those  not  the  meanest,  is  almost  nothing  else  but 
a  fancy ;  that  which  chiefly  sets  their  wits  to  work, 
and  takes  up  most  of  their  time,  is  how  to  please  their 
own  imagination,  which  setteth  up  an  excellency  with- 
in itself,  in  comparison  of  which  it  despiseth  all  true 
excellency,  and  those  things  that  are  of  most  neces- 
sary consequence  indeed.  Hence  springs  ambition, 
and  the  vein  of  being  great  in  the  world  ;  hence 
comes  an  unmeasurable  desire  of  abounding  in  those 
things  which  the  world  esteems  highly  of,  there  is  in 
us  naturally  a  competition  and  desire  of  being  equal 
or  above  others,  in  that  which  is  generally  thought  to 
make  us  happy  and  esteemed  amongst  men;  if  we  be 
not  the  only  men,  yet  we  will  be  somebody  in  the 
world,  something  we  will  have  to  be  highly  esteemed 
for,  wherein  if  we  be  crossed,  we  count  it  the  greatest 
misery  that  can  befall  us. 

And  which  is  worse,  a  corrupt  desire  of  being  great 


104  THE  soul's  conflict. 

in  the  opinion  of  others,  creeps  into  the  profession  of 
rehgion,  if  we  Hve  in  those  places  wherein  it  brings 
credit  or  gain ;  men  will  sacrifice  their  very  lives  for 
vain  glory  :  it  is  an  evidence  a  man  lives  more  to 
opinion  and  reputation  of  others,  than  to  conscience, 
when  his  grief  is  more  for  being  disappointed  of  that 
approbation  which  he  expects  from  men,  than  for  his 
miscarriage  towards  God.  It  mars  all  in  religion, 
when  we  go  about  heavenly  things  with  earthly  affec- 
tions, and  seek  not  Christ  in  Christ,  but  the  world. 
What  is  popery  but  an  artificial  frame  of  man's  brain 
to  please  men's  imaginations  by  outward  state  and 
pomp  of  ceremonies,  like  that  golden  image  of  Nebu- 
chadnezzar, wherein  he  pleased  himself  so  that  to 
have  uniformity  in  worshipping  the  same,  he  com- 
pelled all  under  pain  of  death  to  fall  down  before  it  : 
Dan.  iii.  6 ;  this  makes  superstitious  persons  always 
cruel,  because  superstitious  devices  are  the  brats  of 
our  own  imagination,  which  we  strive  for  more  than 
for  the  purity  of  God's  worship :  hence  it  is  likewise 
that  superstitious  persons  are  restless,  as  the  woman 
of  Samaria,  in  their  own  spirits,  as  having  no  bottom 
but  fancy  instead  of  faith. 

§  II.  Now  the  reason  why  imagination  works  so 
upon  the  soul,  is,  because  it  stirs  up  the  affections  an- 
swerable to  the  good  or  ill  which  it  apprehends,  and 
our  affections  stir  the  humours  of  the  body,  so  that 
oftentimes  both  our  souls  and  bodies  are  troubled 
hereby. 

Things  work  upon  the  soul  in  this  order :  1 .  Some 
object  is  presented.  2.  Then  it  is  apprehended  by 
imagination  as  good  and  pleasing,  or  as  evil  and  hurt- 
ful. 3.  If  good,  the  desire  is  carried  to  it  with  de- 
light :  if  evil,  it  is  rejected  with  distaste,  and  so  our 
affections  are  stirred  up  suitably  to  our  apprehension 
of  the  object.  4.  Affections  stir  up  the  spirits.  5. 
The  spirits  raise  the  humours,  and  so  the  whole  man 
becomes  moved  and  oftentimes  distempered ;  this  fall- 
eth  out  by  reason  of  the  sympathy  between  the  soul 
and  body,  whereby  what  offendeth  one  redoundeth  to 
the  hurt  of  the  other. 


THE  soul's  conflict.  105 

And  we  see  conceived  troubles  have  the  same  effect 
upon  us,  as  true.  Jacob  was  as  much  troubled  with 
the  imagination  of  his  son's  death,  as  if  he  had  been 
dead  indeed;  imagination,  though  it  be  an  empty- 
windy  thing,  yet  it  hath  real  effects.  Superstitious 
persons  are  as  much  troubled  for  neglecting  any  vo- 
luntary service  of  man's  invention,  as  if  they  had  of- 
fended against  the  direct  commandment  of  God :  thus 
superstition  breeds  false  fears,  and  false  fear  brings 
true  vexation ;  it  transforms  God  to  an  idol,  imagining 
him  to  be  pleased  with  whatsoever  pleases  ourselves, 
when  as  we  take  it  ill  that  those  who  are  under  us 
should  take  direction  from  themselves,  and  not  from 
us,  in  that  which  may  content  us,  superstition  is  very 
busy,  but  all  in  vain,  in  vain  they  worship  ^//e.  Matt. 
XV.  9,  saith  God ;  and  how  can  it  choose  but  vex 
and  disquiet  men,  when  they  shall  take  a  great  deal 
of  pains  in  vain,  and  which  is  worse,  to  displease  most 
in  that  wherein  they  think  to  please  most.  God 
blasteth  all  devised  service  with  one  demand,  Who 
required  these  things  at  your  hands  ?  Isaiah  i.  12. 
It  were  better  for  us  to  ask  ourselves  this  question 
before-hand,  Who  required  this  ?  Why  do  we  trou- 
ble ourselves  about  that  which  we  shall  have  no 
thanks  for  ?  We  should  not  bring  God  down  to  our 
own  imaginations,  but  raise  our  imaginations  up  to 
God. 

Now  imagination  hurteth  us,  1.  By  false  represen- 
tations. 2.  By  preventing  reason,  and  so  usurping  a 
censure  of  things,  before  our  judgments  try  them, 
whereas,  the  office  of  imagination  is  to  minister  mat- 
ter to  our  understanding  to  work  upon,  and  not  to 
lead  it,  much  less  mislead  it  in  any  thing.  3.  By 
forging  matter  out  of  itself  without  ground,  the  ima- 
ginary grievances  of  our  lives  are  more  than  the  real. 
4.  As  it  is  an  ill  instrument  of  the  understanding  to 
devise  vanity  and  mischief. 

§  III.  The  way  to  cure  this  malady  in  us,  is,  1.  To 
labour  to  bring  these  risings  of  our  souls  into  the  obe- 
dience of  God's  truth  and  spirit;  for  imagination  of 
itself,  if  ungoverned,  is  a  wild  and  a  ranging  thing, 


106  THE  soul's  conflict. 

2  Cor.  X.  5 ;  it  wrongs  not  only  the  frame  of  God's 
work  in  us,  setting  the  baser  part  of  a  man  above  the 
higher,  but  it  wrongs  hkewise  the  work  of  God  in  the 
creatures  and  every  thing  else,  for  it  shapes  things  as 
itself  pleaseth,  it  maketh  evil  good,  if  it  pleaseth  the 
senses;  and  good  evil,  if  it  be  dangerous  and  dis- 
tasteful to  the  outward  man ;  which  cannot  but  breed 
an  unquiet  and  an  unsettled  soul.  As  if  it  were  a 
god,  it  can  tell  good  and  evil  at  its  pleasure,  it  sets  up 
and  pulls  down  the  price  of  what  it  listeth :  by  reason 
of  the  distemper  of  imagination,  the  life  of  many  is 
little  else  but  a  dream;  many  good  men  are  in  a  long 
dream  of  misery,  and  many  bad  men  in  as  long  a 
dream  of  happiness,  till  the  time  of  awaking  come, 
and  all  because  they  are  too  much  led  by  appear- 
ances ;  and  as  in  a  dream  men  are  deluded  with  false 
joys,  and  false  fears;  so  here,  which  cannot  but  breed 
an  unquiet  and  an  unsettled  soul;  therefore  it  is  neces- 
sary that  God  by  his  word  and  Spirit  should  erect  a 
government  in  our  hearts  to  captivate  and  order  this 
licentious  faculty. 

2.  Likewise  it  is  good  to  present  real  things  to  the 
soul,  as  the  true  riches,  and  true  misery  of  a  Chris- 
tian, the  true  honour  and  dishonour,  true  beauty  and 
deformity,  the  true  nobleness  and  debasement  of  the 
soul;  whatever  is  in  the  world,  are  but  shadows  of 
things  in  comparison  of  those  true  realities  which  reli- 
gion affords ;  and  why  should  we  vex  ourselves  about 
a  vain  shadow?     Psalm  xxxix.  6. 

The  Holy  Ghost  to  prevent  further  mischief  by  these 
outward  things,  gives  a  dangerous  report  of  them, 
calling  them  vanity,  unrighteous  mammon,  Luke 
xvi.  9,  uncertain  riches,  thorns,  yea  nothing;  be- 
cause though  they  be  not  so  in  themselves,  yet,  our 
imagination  overvaluing  them,  they  prove  so  to  us 
upon  trial:  now  knowledge  that  is  bought  by  trial  is 
often  dear  bought,  and  therefore  God  would  have  us 
prevent  this  by  a  right  conceit  of  things  beforehand, 
lest  trusting  to  vanity  we  vanish  ourselves,  and  trust- 
ing to  nothing  we  become  nothing  ourselves,  and 
which  is  worse,  worse  than  nothing. 


THE  soul's   conflict.  107 

3.  Oppose  serious  consideration  against  vain  ima- 
gination, and  because  our  imagination  is  prone  to 
raise  false  objects,  and  thereby  false  conceits,  and  dis- 
courses in  us;  our  best  way  herein  is  to  propound 
true  objects  of  the  mind  to  work  upon;  as,  1.  To 
consider  the  greatness  and  goodness  of  Almighty  God, 
and  his  love  to  us  in  Christ.  2.  The  joys  of  heaven, 
and  the  torments  of  hell.  3.  The  last  and  strict  dai/ 
of  accoxtnt,  4.  The  vanity  of  all  earthly  things.  5. 
The  uncertainty  of  our  lives,  &c.  From  the  medita- 
tion of  these  truths,  the  soul  will  be  prepared  to  have 
right  conceits  of  things,  and  to  discourse  upon  true 
grounds  of  them,  and  think  with  thyself,  that  if  these 
things  be  so  indeed,  then  I  must  frame  my  life  suita- 
ble to  these  principles;  hence  arise  true  affections  in 
the  soul,  true  fear  of  God,  true  love  and  desire  after 
the  best  things,  &c. 

4.  Moreover,  to  the  well  ordering  of  this  unruly 
faculty,  it  is  necessary  that  our  nature  itself  should 
be  changed;  for  as  men  are,  so  they  imagine^  as  the 
treasure  of  the  heart  is,  Matt.  xii.  35,  such  is  that 
which  comes  from  it ;  an  evil  heart  cannot  think  well : 
before  the  heart  be  changed  our  judgment  is  depraved 
in  regard  of  our  last  end,  we  seek  our  happiness  where 
it  is  not  to  be  found;  wickedness  comes  from  the 
wicked,  1  Sam.  xxiv.  13,  as  the  proverb  is.  If  we 
had  as  large  and  as  quick  apprehensions  as  Satan 
himself,  yet  if  the  relish  of  our  will  and  affections  be 
not  changed,  they  will  set  the  imagination  to  work,  to 
devise  satisfaction  to  themselves.  For  there  is  a  mu- 
tual working  and  reflux  betwixt  the  will  and  the  ima- 
gination; the  imagination  stirs  up  the  will,  and  as 
the  will  is  affected,  so  imagination  worketh. 

When  the  Law  of  God  by  the  Spirit  is  so  written 
in  our  hearts,  that  the  law  and  our  hearts  become 
agreeable  one  to  the  others,  then  the  soul  is  inclined 
and  made  pliable  to  every  good  thought :  when  the 
heart  is  once  taught  of  God  to  love,  it  is  the  nature 
of  this  sweet  afiection,  as  the  Apostle  saith,  to  think 
no  evil,  1  Cor.  xiii.  5,  either  of  God  or  man,  and  not 
only  so,  but  it  carries  the  bent  of  the  whole  soul  with 


108  THE  soul's  conflict. 

it  to  good,  so  that  we  love  God  not  only  ivith  all  our 
heart,  but  with  all  our  mind,  Matt.  xxii.  37,  that  is, 
both  with  our  understanding  and  imagination.  Love 
is  an  affection  full  of  inventions,  and  sets  the  wit  to 
work  to  devise  good  things ;  therefore  our  chief  care 
should  be,  that  our  hearts  may  be  circumcised  and 
purified  so,  as  they  may  be  filled  with  the  love  of  God, 
and  then  we  shall  find  this  duty  not  only  easy  but 
delightful  unto  us.  The  Prophet  healed  the  waters 
by  casting  salt  into  the  spring,  2  Kings  ii.  20,  so  the 
seasoning  of  the  spring  of  our  actions  seasons  all. 
And  indeed  what  can  be  expected  from  man  whilst 
he  is  vanity  but  vain  imaginations  7  What  can  we 
look  for  from  a  viper  but  poison  ?  Isaiah  lix.  5.  A 
man  naturally  is  either  weaving  spiders^  ivehs,  or 
hatching  cockatrices^  ^ggs,  that  is,  his  heart  is  exer- 
cised eitheir  in  vanity  or  mischief,  for  not  only  the 
frame  of  the  heart,  but  what  the  heart  frameth  is  evil 
continually.  A  wicked  man  that  is  besotted  with 
false  conceits,  will  admit  of  no  good  thoughts  to 
enter.  Gen.  vi.  5. 

5.  Even  when  we  are  good  and  devise  good  things, 
yet  there  is  still  some  sickness  of  fancy  remaining  in 
the  best  of  us,  whereby  we  work  trouble  to  ourselves, 
and  therefore  it  is  necessary  we  should  labour  to  re- 
strain and  limit  our  fancy,  and  stop  these  waters  at 
the  beginning,  giving  no  not  the  least  way  thereunto. 
If  it  begins  to  grow  wanton,  tame  the  wildness  of  it 
by  fastening  it  to  the  cross  of  Christ,  whom  we  have 
pierced  with  our  si?is,  Zach.  xii.  10,  and  amongst 
other,  with  these  sins  of  our  spirits,  who  hath  redeemed 
us  from  our  vain  thoughts  and  conversations,  1  Pet. 
i.  18,  set  before  it  the  consideration  of  the  wrath  of 
God,  of  death,  and  judgment,  and  the  woful  estate 
of  the  damned,  &c.,  and  take  it  not  off  till  thy  heart 
be  taken  off  from  straying  from  God ;  when  it  begins 
once  to  run  out  to  impertinencies,  confine  it  to  some 
certain  thing,  and  then  upon  examination  we  shall 
find  it  bring  home  some  honey  with  it ;  otherwise  it 
will  bring  us  nothing  but  a  sting  from  the  bitter  re- 
membrance of  our  former  mispent  thoughts  and  time, 


THE   soul's    conflict.  109 

which  we  should  redeem  and  fill  up,  with  things  that 
most  belong  to  our  peace.  Luke  xix.  47.  Idleness 
is  the  hour  of  temptation,  wherein  Satan  joins  with 
our  imagination,  and  sets  it  about  his  own  work, 
for  the  soul  as  a  mill  either  grinds  that  which  is  put 
into  it,  or  else  works  upon  itself.  Imagination  is  the 
first  wheel  of  the  soul,  and  if  that  move  amiss,  it  stirs 
all  the  inferior  wheels  amiss  with  it;  it  stirs  itself,  and 
other  powers  of  the  soul  are  stirred  by  its  motion ; 
and  therefore  the  Avell  ordering  of  this  is  of  the  great- 
er consequence ;  for  as  the  imagination  conceiveth, 
so  usually  the  judgment  concludeth,  the  will  choos- 
eth,  the  affections  are  carried,  and  the  members  ex- 
ecute. 

If  it  break  loose,  (as  it  will  soon  run  riot,)  yet  give 
no  consent  of  the  will  to  it;  though  it  hath  defiled 
the  memory,  yet  let  it  not  defile  the  will ;  though  it 
be  the  first  horn  of  the  soul,  yet  let  it  not  defile  that 
which  should  be  kept  pure  for  the  Spirit  of  Christ; 
resolve  to  act  nothing  upon  it,  but  cross  it  before  it 
moves  to  the  execution  and  practice  of  any  thing :  as 
in  sickness,  many  times  we  imagine  (by  reason  of  the 
corruption  of  our  taste)  physic  to  be  ill  for  us,  and 
those  meats  which  nourish  the  disease  to  be  good, 
yet  care  of  health  makes  us  cross  our  own  conceits, 
and  take  that  which  fancy  abhors:  so  if  we  would 
preserve  sound  spirits,  we  must  conclude  against 
groundless  imagination,  and  resolve  that  whatsoever 
it  suggests  cannot  be  so,  because  it  crosses  the  grounds 
both  of  religion  and  reason :  and  when  we  find  ima- 
gination to  deceive  us  in  sensible  things,  as  melan- 
choly persons  are  subject  to  mistake,  we  may  well 
gather,  that  it  will  much  more  deceive  us  in  our  spi- 
ritual coiidition  ;  and  indeed  such  is  the  incoherence, 
impertinency,  and  unreasonableness  of  imagination, 
that  men  are  often  ashamed  and  angry  with  them- 
selves afterwards  for  giving  the  least  way  to  such 
thoughts;  and  it  is  good  to  chastise  the  soul  for  the 
same,  that  it  may  be  more  wary  for  time  to  come ; 
whilst  men  are  led  with  imagination,  they  work  not 


110  THE   soul's   conflict, 

according  to  right  rules  prescribed  to  men,  but  as 
other  baser  creatures,  in  whom  phantasy  is  the  chief 
ruhng  power,  and  therefore  those  whose  will  is  guided 
by  their  fancies  live  more  like  beasts  than  men. 

We  allow  a  horse  to  prance  and  skip  in  a  pasture, 
which  if  he  doth  when  he  is  once  backed  by  the 
rider,  we  count  him  unruly  and  unbroken:  so  how- 
soever in  other  creatures  we  allow  liberty  of  fancy, 
yet  we  allow  it  not  in  man  to  frisk  and  rove  at  its 
pleasure,  because  in  him  it  is  to  be  bridled  with 
reason. 

6.  Especially  take  heed  of  those  cursed  imagina- 
tions out  of  which,  as  of  mother  roots,  others  spring 
forth ;  as  questioning  God's  providence,  and  care  of 
his  children,  his  justice,  his  disregarding  of  what  is 
done  here  below,  &c.,  thoughts  of  putting  off  our 
amendment  for  time  to  come,  and  so  blessing  our- 
selves in  an  evil  way;  thoughts  against  the  necessity 
of  exact  and  circumspect  walking  with  God,  &c. 
Eph.  V.  15.  When  these  and  such  like  principles  of 
Satan's  and  the  fleshes  divinity  take  place  in  our 
hearts,  they  block  up  the  soul  against  the  entrance  of 
soul-saving  truths,  and  taint  our  whole  conversation, 
which  is  either  good  or  evil,  as  the  principles  are  by 
which  we  are  guided  and  as  our  imagination  is, 
which  lets  in  all  to  the  soul. 

The  Jews  in  Jeremiah's  time  were  forestalled  with 
vain  imaginations  against  sound  repentance,  and 
therefore  his  counsel  is,  wash  thine  heart,  O  Jerusa- 
lem, how  long  shall  vain  thoughts  lodge  within  thee? 
Jer.  iv.  14. 

7.  Fancy  will  the  better  be  kept  within  its  due 
bounds,  if  we  consider  the  principal  use  thereof;  sense 
and  imagination  is  properly  to  judge  what  is  comfort- 
able or  uncomfortable,  what  is  pleasing  or  displeasing 
to  the  outward  man,  not  what  is  morally  or  spiritually 
good  or  ill,  and  thus  far  by  the  laws  of  nature  and 
civility  we  are  bound  to  give  fancy  contentment  both 
in  ourselves  and  others,  as  not  to  speak  or  do  any 
thing  uncomely,  which  may  occasion  a  loathing  or 
distaste  in  our  converse  with  men :  and  it  is  a  matter 


THE   soul's   conflict.  Ill 

of  conscience  to  make  our  lives  as  comfortable  as  may- 
be ;  as  we  are  bound  to  love,  so  we  are  bound  to  use 
all  helps  that  may  make  us  lovely,  and  endear  us  into 
the  good  affections  of  others :  as  we  are  bound  to  give 
no  oifence  to  the  conscience  of  another,  so  to  no  power 
or  faculty  either  of  the  outward  or  inward  man  of 
another:  some  are  taken  off  in  their  affection  by  a 
fancy,  whereof  they  can  give  but  little  reason;  and 
some  are  more  careless  in  giving  offence  in  this  kind, 
than  stands  with  that  Christian  circumspection  and 
mutual  respect  which  we  owe  one  to  another ;  the 
Apostle's  rule  is  of  large  extent.  Whatsoever  things 
are  not  only  true,  and  honest,  and  just,  but  whatso- 
ever things  are  lovely,  and  of  good  report,  <5'c.  think 
of  these  things.  Phil.  iv.  8.  Yet  our  main  care  should 
be  to  manifest  ourselves  rather  to  men's  consciences 
than  to  their  imaginations. 

8.  It  should  be  our  wisdom  likewise  to  place  our- 
selves in  the  best  conveniency  of  all  outward  helps 
which  may  have  a  kind  working  upon  our  fancy; 
and  to  take  heed  of  the  contrary,  as  time,  place,  and 
objects,  &c.  There  be  good  hours  and  good  messen- 
gers of  God's  sending,  golden  opportunities  where- 
in God  uses  to  give  a  meeting  to  his  children,  and 
breathes  good  thoughts  into  them.  Even  the  wisest 
and  holiest  men,  as  David  and  Solomon,  &c.,  had  no 
fiu:ther  safety  than  they  were  careful  of  well-using  all 
good  advantages,  and  sequestering  themselves  from 
such  objects  as  had  a  working  power  upon  them ;  by 
suffering  their  souls  to  be  led  by  their  fancies,  and 
their  hearts  to  run  after  their  eyes,  they  betrayed  and 
robbed  themselves  of  much  grace  and  comfort,  there- 
upon Solomon  cries  out  with  grief  and  shame  from  his 
own  experience.  Vanity  of  vanities,  &:c.  Eccles.  i.  2. 
Fancy  will  take  fire  before  we  be  aware.  Little 
things  are  seeds  of  great  matters ;  Job  knew  this,  and 
therefore  made  a  covenant  with  his  eyes.  Job  xxxi. 
1 :  but  a  fooVs  eyes  are  in  the  corners  of  the  earth, 
saith  Solomon.  Prov.  xvii.  34. 

Sometimes  the  ministering  of  some  excellent  thought 
from  what  we  hear  or  see,  proves  a  great  advantage 


112  THE    soul's   conflict. 

of  spiritual  good  to  the  soul :  whilst  Austin  out  of 
curiosity  delighted  to  hear  the  eloquence  of  Ambrose, 
he  was  taken  with  the  matter  itself,  sweetly  sliding  to- 
gether with  the  words  into  his  heart.  Of  later  times, 
whilst  Galeaceus  Caracciolus,  an  Italian  marquis,  and 
nephew  to  Pope  Paul  V.,  was  hearing  Peter  Martyr 
reading  upon  1  Corinthians,  and  showing  the  deceiv- 
ableness  of  man's  judgment  in  spiritual  things,  and 
the  efficacy  of  divine  truth  in  those  that  belong  unto 
God,  and  further  using  a  similitude  to  this  purpose; 
"  If  a  man  be  walking  afar  off,  and  see  people  dan- 
cing together,  and  hear  no  noise  of  the  music,  he 
judges  them  fools  and  out  of  their  wits;  but  when  he 
comes  nearer  and  hears  the  music,  and  sees  that  eve- 
ry motion  is  exactly  done  by  art;  now  he  changes 
his  mind,  and  is  so  taken  up  with  the  sweet  agree- 
ment of  the  gesture,  and  the  music,  that  he  is  not 
only  delighted  therewith,  but  desirous  to  join  himself 
in  the  number :  so  it  falls  out,  saith  he,  with  men ; 
whilst  they  look  upon  the  outward  carriage  and  con- 
versation of  God's  people,  and  see  it  dilfering  from 
others,  they  think  them  fools;  but  when  they  look 
more  narrowly  into  their  courses,  and  see  a  gracious 
harmony  betwixt  their  lives  and  the  Word  of  God, 
then  they  begin  to  be  in  love  with  the  beauty  of  ho- 
liness, and  join  in  conformity  of  holy  obedience  with 
those  they  scorned  before."  This  similitude  wrought 
so  with  this  nobleman,  that  he  began  from  that  time 
forward  to  set  his  mind  to  the  study  of  heavenly 
things. 

One  seasonable  truth  falling  upon  a  prepared  heart, 
hath  oftentimes  a  sweet  and  strong  operation ;  Luther 
confesseth  that  having  heard  a  grave  divine  Staupi- 
cius  say,  that  that  is  kind  repentance  which  begins 
from  the  love  of  God,  ever  after  that  time  the  prac- 
tice of  repentance  Avas  sweeter  to  him.  This  speech 
of  his  likewise  took  well  with  Luther  that  in  doubts 
oi predestination  we  should  begin  from  the  ivounds 
of  Christ,  that  is  from  the  sense  of  God's  love  to  us 
in  Christ,  we  should  arise  to  the  grace  given  us  in 
election  before  the  world  was.  2  Tim.  i.  9. 


THE   soul's    conflict.  113 

The  putting  of  lively  colours  upon  common  truths 
hath  oft  so  strong  working  both  upon  the  fancy,  and 
our  will  and  affections ;  the  spirit  is  refreshed  with 
fresh  things,  or  old  truths  refreshed ;  this  made  the 
preacher  seek  to  find  out  pleasing  and  acceptable 
words,  Eccl.  xii.  10;  and  our  Saviour  Christ's  man- 
ner of  teaching  was  by  a  lively  representation  to  men^s 
fancies  to  teach  them  heavenly  truths  in  an  earthly 
sensible  manner ;  and  indeed  what  do  we  see  or  hear 
but  will  yield  matter  to  a  holy  heart  to  raise  itself 
higher  ? 

We  should  make  our  fancy  serviceable  to  us  in  spi- 
ritual things,  and  take  advantage  by  any  pleasure, 
or  profit,  or  honour  which  it  presents  our  thoughts 
with,  to  think  thus  with  ourselves.  What  is  this  to 
the  true  honour,  and  to  those  enduring  pleasures?  &c. 
And  seeing  God  hath  condescended  to  represent  hea- 
venly things  to  be  under  earthly  terms  we  should  fol- 
low God's  dealing  herein  :  God  represents  heaven  to 
us  under  the  term  of  a  banquet,  and  of  a  kingdom, 
&c.  Luke  X.  32  ;  our  union  Avith  Christ  under  the 
term  of  a  marriage,  yea,  Christ  himself,  under  the 
name  of  whatsoever  is  lovely  or  comfortable  in  hea- 
ven or  earth.  So  the  Lord  sets  out  hell  to  us  by 
whatsoever  is  terrible  or  tormenting.  Here  is  a  large 
field  for  our  imagination  to  walk  in,  not  only  Avithout 
hurt,  but  with  a  great  deal  of  spiritual  gain ;  if  the 
wrath  of  a  king  be  as  the  roaring  of  a  lion,  what  is 
the  wrath  of  the  King  of  kings?  If  fire  be  so  terri- 
ble what  is  hell  fire  ?  If  a  dark  dungeon  be  so  loath- 
some Avhat  is  that  eternal  dungeon  of  darkness  ?  If 
a  feast  be  so  pleasing,  what  is  the  continual  feast  of 
a  good  conscience?  Prov.  xxv.  15.  If  the  meeting 
of  friends  be  so  comfortable,  what  will  our  meeting 
together  in  heaven  be.  The  Scripture  by  such  like 
terms  would  help  our  faith  and  fancy  both  at  once ; 
a  sanctified  fancy  will  make  every  creature  a  ladder 
to  heaven.  And  because  childhood  and  youth  are 
ages  of  fancy,  therefore  it  is  a  good  way  to  instil  into 
the  hearts  of  children  betimes,  the  loving  of  good, 
and  the  shunning  of  evil,  by  such  like  representations 

8 


114  THE    soul's    conflict. 

as  agree  with  their  fancies,  as  to  hate  hell  under  the 
representation  of  fire  and  darkness,  &c.  Whilst  the 
soul  is  joined  with  the  body,  it  hath  not  only  a  neces- 
sary but  a  holy  use  of  imagination,  and  of  sensible 
things  whereupon  our  imagination  worketh ;  what  is 
the  use  of  the  sacraments,  but  to  help  our  souls  by 
our  senses,  and  our  faith  by  imagination?  as  the  soul 
receives  much  hurt  from  imagination,  so  it  may  have 
much  good  thereby. 

But  yet  it  ought  not  to  invent  or  devise  what  is 
good  and  true  in  religion,  here  fancy  must  yield  to 
faith,  and  faith  to  divine  revelation ;  the  thi?igs  we 
believe  are  such,  as  neither  eye  hath  seen,  nor  ear 
heard,  neither  come  into  the  heart  of  man,  1  Cor.  ii.  9, 
by  imagination  stirred  up  from  any  thing  which  we 
have  seen  or  heard  ;  they  are  above  not  only  imagi- 
nation, but  reason  itself,  in  men  and  angels  :  but  after 
God  hath  revealed  spiritual  truths,  and  faith  hath  ap- 
prehended them,  then  imagination  hath  use  while  the 
soul  is  joined  with  the  body,  to  colour  divine  truths, 
and  make  lightsome  what  faith  believes  ;  for  instance, 
it  doth  not  devise  either  heaven  or  hell,  but  when 
God  hath  revealed  them  to  us ;  our  fancy  hath  a  fit- 
ness of  enlarging  our  conceits  of  them,  even  by  re- 
semblance from  things  in  nature,  and  that  without 
danger ;  because  the  joys  of  heaven,  and  the  torments 
of  hell  are  so  great,  that  all  the  representations  which 
nature  affords  us,  fall  short  of  them. 

Imagination  hath  likewise  some  use  in  religion  by 
putting  cases  to  the  soul,  as  when  we  are  tempted  to 
any  unruly  action,  we  should  think  with  ourselves, 
What  would  I  do  if  some  holy  grave  person  whom  I 
much  reverence  should  behold  me  ?  Whereupon  the 
soul  may  easily  ascend  higher ;  God  sees  me,  and  my 
own  conscience  is  ready  to  witness  against  me,  &c. 

It  helps  us  also  in  taking  benefit  by  the  example 
of  other  men ;  good  things  are  best  learned  by  others 
expressing  of  them  to  our  view ;  the  very  sight  often 
(nay,  the  very  thought)  of  a  good  man  doth  good,  as 
representing  to  our  souls  some  good  thing  which  we 
affect  5  which  makes  histories,  and  the  lively  charac- 


THE    soul's    conflict.  115 

ters  and  expressions  of  virtues  and  vices  useful  to  us. 
The  sight,  yea,  the  very  reading  of  the  suffering  of 
the  martyrs  hath  wrought  such  a  hatred  of  that  per- 
secuting church,  as  hath  done  marvellous  good ;  the 
sight  of  justice  executed  upon  malefactors,  works  a 
greater  hatred  of  sin  in  men  than  naked  precepts  can 
do;  so  outward  pomp  and  state  in  the  Avorld,  doth 
further  that  awful  respect  due  to  authority,  &c. 

Lastly,  it  would  much  avail  for  the  well  ordering 
of  our  thoughts,  to  set  our  souls  in  order  every  morn- 
ing, and  to  strengthen  and  perfume  our  spirits  with 
some  gracious  meditations,  especially  of  the  chief  end 
and  scope  wherefore  we  live  here,  and  how  every 
thing  we  do,  or  befalls  us,  may  be  reduced  and  or- 
dered to  further  the  main.  The  end  of  a  Christian  is 
glorious,  and  the  oft  thoughts  of  it  will  raise  and  en- 
large the  soul,  and  set  it  on  work  to  study  how  to 
make  all  thinars  serviceable  thereunto.  It  is  a  thing: 
to  be  lamented  that  a  Christian  born  for  heaven,  hav- 
ing the  price  of  his  high  calling  set  before  him,  and 
matters  of  that  weight  and  excellency  to  exercise  his 
heart  upon,  should  be  taken  up  with  trifles,  and  fill 
both  his  head  and  heart  with  vanity  and  nothing,  as 
all  earthly  things  will  prove  ere  long ;  and  yet  if 
many  men's  thoughts  and  discourses  were  distilled, 
they  are  so  frothy  that  they  would  hardly  yield  one 
drop  of  true  comfort. 

§  IV.  Oh  but,  say  some,  thoughts  and  imaginations 
are  free,  and  we  shall  not  be  accountable  for  them. 

This  is  a  false  plea,  for  God  hath  a  sovereignty 
over  the  whole  soul,  and  his  law  binds  the  whole  in- 
ward and  outward  man ;  as  we  desire  our  whole  man 
should  be  saved  by  Christ,  so  we  must  yield  up  the 
whole  man  to  be  governed  by  him ;  and  it  is  the 
eflfect  of  the  dispensation  of  the  Gospel,  accompanied 
with  the  Spirit,  to  captivate  whatsoever  is  in  man 
unto  Christ,  and  to  bring  down  all  high  towcinng 
imaginations,  2  Cor.  x.  5,  that  exalt  themselves 
against  God's  Spirit.  There  is  a  divinity  in  the  word 
of  God  powerfully  unfolded,  which  will  convince  our 
souls  of  the  sinfulness  of  natural  imaginations,  as  we 


116  THE    soul's    conflict. 

see  in  the  idiot,  Cor.  14,  who,  seeing  himself  laid  open 
before  himself,  cried  out,  that  God  was  in  the  speaker. 
1  Cor.  xiv.  25. 

There  ought  to  be  in  man  a  conformity  to  the  truth 
and  goodness  of  things,  or  else,  1.  We  shall  wrong 
our  own  souls  with  false  apprehensions :  and  2.  the 
creature,  by  putting  a  fashion  upon  it  otherwise  than 
God  hath  made  :  and  3.  we  shall  wrong  God  himself 
the  author  of  goodness,  who  cannot  have  his  true 
glory  but  from  a  right  apprehension  of  things  as  they 
are ;  what  a  wrong  is  it  to  men  when  we  shall  take 
up  false  prejudices  against  them  without  ground ; 
and  so  suffer  our  conceits  to  be  envenomed  against 
them  by  unjust  suspicions,  and  by  this  means  de- 
prive ourselves  of  all  that  good  which  we  might  re- 
ceive by  them  ?  for  our  nature  is  apt  to  judge,  and 
accept  of  things  as  the  persons  are,  and  not  of  per- 
sons according  to  the  things  themselves :  this  faculty 
exercises  a  tyranny  in  the  soul,  setting  up  and  pull- 
ing down  whom  it  will.  Job  judged  his  friends  alto- 
gether vaiji,Joh  xxvii.  12  ;  because  they  went  upon 
a  vain  imagination  and  discourse,  judging  him  to  be 
a  hypocrite,  which  could  not  but  add  much  to  his  af- 
fliction :  when  men  take  a  toy  in  their  head  against 
a  person  or  place,  they  are  ready  to  reason  as  he  did, 
Can  any  good  come  out  of  Nazareth  ?  John  vi.  46. 

It  is  an  indignity  for  men  to  be  led  with  surmises 
and  probabilities,  and  so  to  pass  a  rash  judgment 
upon  persons  and  things  ;  oftentimes  falsehood  hath 
a  fairer  gloss  of  probability  than  truth ;  and  vices  go 
masked  under  the  appearance  of  virtue,  whereupon 
seeming  likeness  breeds  a  mistake  of  one  thing  for 
another ;  and  Satan  oftentimes  casts  a  mist  before 
our  imagination,  that  so  we  might  have  a  misshapen 
conceit  of  things  ;  by  a  spirit  of  illusion  he  makes 
worldly  things  appear  bigger  to  us,  and  spiritual  things 
less  than  indeed  they  are ;  and  so  by  sophisticating 
of  things  our  affections  come  to  be  misled.  Imagina- 
tion is  the  womb,  and  Satan  the  father  of  all  monstrous 
conceptions  and  disordered  lusts,  which  are  well  called 
deceitful  lusts,  Eph.  iv.  22  ;   and  lusts  of  ignorance^ 


THE  soul's  conflict.  117 

1  Tim.  vi.  9,  foolish  and  noisome  lusts,  because  they 
both  spring  from  error  and  folly,  and  lead  unto  it. 

We  see  even  in  religion  itself,  how  the  world,  to- 
gether with  the  help  of  the  god  of  the  world,  is  led 
away,  if  not  to  worship  images,  yet  to  worship  the 
image  of  their  own  fancy  ;  and  where  the  truth  is  most 
professed,  yet  people  are  prone  to  fancy  to  themselves 
such  a  breadth  of  religion,  as  will  altogether  leave 
them  comfortless,  when  things  sliall  appear  in  their 
true  colours ;  they  will  conceit  to  embrace  truth  with- 
out hatred  of  the  world,  and  Christ  without  his  cross, 
and  a  godly  life  without  persecutions,  they  would  pull 
a  rose  without  pricks  ;  which  though  it  may  stand 
with  their  own  base  ends  for  a  while,  yet  will  not  hold 
out  in  times  of  change  when  the  sickness  of  body  and 
trouble  of  mind  shall  come  ;  empty  conceits  are  too 
weak  to  encounter  real  griefs. 

Some  think  orthodox  and  right  opinions  to  be  a 
plea  for  a  loose  life,  whereas  there  is  no  ill  course  of 
life  but  springs  from  some  false  opinion.     God  will 
not  only  call  us  to  an  account  how  we  have  believed, 
disputed,  and  reasoned,  &c.,  but  how  we  have  lived. 
Our  care  therefore  should  be  to  build  our  profession 
not  on  seeming  appearances,  but  upon  sound  grounds, 
that  the  gates  of  hell  cannot  prevail  against.     The 
hearts  of  many  are  so  vain,  that  they  delight  to  be 
blown  up  with  flattery,  because  they  would  have  their 
imaginations  pleased  (yea,  even  when  they  cannot 
but  know  themselves  abused)  and  are  grieved  to  have 
their  windy  bladder  pricked,  and  so  to  be  put  out  of 
their  conceited  happiness.     Others  out  of  a  tedious- 
ness  in  serious  and  settled  thoughts  entertain  every 
thing  as  it  is  offered  to  them  at  the  first  blush,  and 
suffer  their  imaginations  to  carry  them  presently  there- 
unto without  further  judging  of  it ;  the  will  naturally 
loves  variety  and  change,  and  our  imagination  doth 
it  service  herein,  as  not  delighting  to  fix  long  upon 
any  thing ;  hereupon  men  are  contented  both  in  reli- 
gion, and  in  common  life  to  be  misled  witli  prejudices 
upon   shallow  grounds :   whence  it  is  that  the  best 
things   and  persons   suffer   much  in  tlie  world,  the 


118  THE    soul's    conflict. 

power  and  practice  of  religion  is  hated  under  odious 
names,  and  so  condemned  before  it  is  understood ; 
whence  we  see  a  necessity  of  getting  spiritual  eye- 
salve,  for  luithout  true  knowledge  the  heart  cannot 
be  good.  Prov.  xix.  2. 

It  is  just  with  God  that  those  who  take  liberty  in 
their  thoughts  should  be  given  up  to  their  own  ima- 
ginations, to  delight  in  them,  and  to  be  out  of  conceit 
with  the  best  things,  and  so  to  reap  the  fruit  of  their 
own  ways.  Nay,  even  the  best  of  God's  people,  if 
they  take  liberty  herein,  God  will  let  loose  their  ima- 
gination upon  themselves,  and  suffer  them  to  be  en- 
tangled and  vexed  with  their  own  hearts ;  those  that 
give  way  to  their  imaginations,  show  what  their  ac- 
tions should  be,  if  they  dared ;  for  if  they  forbear 
doing  evil  out  of  conscience,  they  should  as  well  for- 
bear imagining  evil ;  for  both  are  alike  open  to  God 
and  hateful  to  him ;  and  therefore  oft  where  there  is 
no  conscience  of  the  thought,  God  gives  men  up  to 
the  deed.  The  greatest,  and  hardest  work  of  a  Chris- 
tian is  least  in  sight,  which  is  the  well  ordering  of  his 
heart ;  some  buildings  have  most  workmanship  under 
ground;  it  is  our  spirits  that  God  who  is  a  Spirit, 
John  iv.  24,  hath  most  communion  withal ;  and  the 
less  freedom  we  take  to  sin  here,  the  more  argument 
of  our  sincerity,  because  there  is  no  law  to  bind  the 
inner  man  but  the  law  of  the  Spirit  of  grace,  whereby 
we  are  a  law  to  ourselves.  A  good  Christian  begins 
his  repentance  where  his  sin  begins,  in  his  thoughts, 
which  are  the  next  issue  of  his  heart.  God  counts  it 
an  honour  when  we  regard  his  all-seeing  eye  so  much, 
as  that  we  will  not  take  liberty  to  ourselves  in  that 
which  is  offensive  to  him,  no,  not  in  our  hearts,  where- 
in no  creature  can  hinder  us ;  it  is  an  argument  that 
the  Spirit  hath  set  up  a  kingdom  and  order  in  our 
hearts,  when  our  spirits  rise  within  us  against  any 
thing  that  lifts  itself  up  against  goodness. 

§  V.  Many  flatter  themselves,  from  an  impossibility 
of  ruling  their  imaginations,  and  are  ready  to  lay  all 
upon  infirmity  and  natural  weakness,  &c. 

But  such  must  know  that  if  we  be  sound  Christians, 


THE    soul's    conflict,  119 

the  Spirit  of  God  will  enable  us  to  do  all  things 
(evangelical)  that  we  are  called  unto,  if  we  give  way 
without  check  to  the  motions  thereof ;  where  the  Spirit 
is,  it  is  such  a  light  as  discovers  not  only  dunghills, 
but  motes  themselves,  even  light  and  flying  imagina- 
tions, and  abaseth  the  soul  for  them,  and  by  degrees 
purgeth  them  out ;  and  if  they  press  (as  they  are  as 
busy  as  flies  in  summer)  yet  a  good  heart  will  not  own 
them,  nor  allow  himself  in  them,  but  casts  them  ofl", 
as  hot  water  doth  the  scum,  or  as  the  stomach  doth 
that  which  is  noisome  unto  it,  they  find  not  that  en- 
tertainment here  wliich  they  have  in  carnal  hearts, 
where  the  scum  soaks  in ;  which  are  stews  of  unclean 
thoughts,  shambles  of  cruel  and  bloody  thoughts,  ex- 
changes and  shops  of  vain  thoughts,  a  very  forge  and 
mint  of  false,  politic,  and  undermining  thoughts,  yea, 
often  a  little  hell  of  confused  and  black  imaginations. 
There  is  nothing  that  more  moveth  a  godly  man  to 
renew  his  interest  every  day  in  the  perfect  righteous- 
ness and  odedience  of  his  Saviour,  than  these  sinful 
stirrings  of  his  soul,  when  he  finds  something  in  him- 
self always  enticing  and  drawing  away  his  heart  from 
God,  and  intermingling  itself  with  his  best  perform- 
ances. Even  good  thoughts  are  troublesome  if  they 
come  unreasonably,  and  weaken  our  exact  perform- 
ance of  duty. 

§  VI.  But  here  some  misconceits  must  be  taken 
heed  of. 

1.  As  we  must  take  heed  that  we  account  not  our 
imaginations  to  be  religion ;  so  we  must  not  account 
true  religion,  and  the  power  of  godliness  to  be  a  mat- 
ter of  imagination  only,  as  if  holy  men  troubled  them- 
selves more  than  needs,  when  they  stand  upon  reli- 
gion and  conscience,  seeking  to  approve  themselves 
to  God  in  all  things,  1  Thes.  v.  12,  and  endeavouring 
so  far  as  frailty  will  permit,  to  avoid  all  appearances 
of  evil.  1  Thes.  v.  22.  Many  men  are  so  serious  in 
vanities,  and  real  in  trifles,  that  they  count  all,  which 
dote  not  upon  such  outward  excellencies  as  they  do, 
because  the  Spirit  of  God  hath  revealed  to  them  things 
of  a  higher  nature,  to  be  fantastic  and  humorous  peo- 


120  THE  soul's  conflict. 

pie,  and  so  impute  the  work  of  the  Spirit  to  the 
flesh,  God's  work  to  Satan,  which  comes  near  unto 
blasphemy :  they  imagine  good  men  to  be  led  with 
vain  conceits,  but  good  men  know  them  to  be  so 
led.  Not  only  Paul,  but  Christ  himself,  were  counted 
beside  themselves.  Acts  xxvi.  24,  when  they  were 
earnest  for  God  and  the  souls  of  his  people.  But 
there  is  enough  in  religion  to  bear  up  the  soul  against 
all  imputations  laid  upon  it :  the  true  children  of  wis- 
dom are  always  able  to  justify  their  mother.  Matt, 
xi.  1 9,  and  the  conscionable  practice  of  holy  duties, 
is  founded  upon  such  solid  grounds  as  shall  hold  out 
when  heaven  and  earth  shall  vanish. 

2.  We  must  know  that  as  there  is  great  danger  in 
false  conceits  of  the  way  to  heaven,  when  we  make  it 
broader  than  it  is,  for  by  this  means  we  are  like  men 
going  over  a  bridge,  who  think  it  broader  than  it  is, 
but  being  deceived  by  some  shadow,  sink  down,  and 
are  suddenly  drowned;  so  men  mistaking  the  strait 
way  to  life,  and  trusting  to  the  shadow  of  their  own 
imagination,  fall  into  the  bottomless  pit  of  hell  before 
they  are  aware.  In  like  manner  the  danger  is  great 
in  making  the  wa^^  to  heaven  narrower  than  indeed 
it  is  by  weak  and  superstitious  imaginations,  making 
more  sins  than  God  hath  made.  The  wise  Irian's 
counsel  is  that  we  should  not  make  ourselves  over- 
wicked,  not  be  foolisher  than  we  are,  Eccl.  vii.  17, 
by  devising  more  sins  in  our  imagination  than  we  are 
guilty  of. 

It  is  good,  in  this  respect,  to  know  our  Christian 
liberty,  which  being  one  of  the  fruits  of  Christ's  death, 
we  cannot  neglect  the  same,  without  much  wrong  not 
only  to  ourselves,  but  to  the  rich  bounty  and  good- 
ness of  God.  So  that  the  due  rules  of  limitation  be 
observed,  from  authority,  piety,  sobriety,  needless 
oifence  of  others,  &c.,  we  may  with  better  leave  use 
all  those  comforts  which  God  hath  given  to  refresh 
us  in  the  way  to  heaven,  than  refuse  them ;  the  care 
of  the  outward  man  binds  conscience  so  far,  as  that 
we  should  neglect  nothing  which  may  help  us  in  a 
cheerful  serving  of  God,  in  our  places,  and  tend  to 


THE    soul's    conflict.  121 

the  due  honour  of  our  bodies,  which  are  the  temples 
of  the  Holy  Ghost,  1  Cor.  iii.  16,  17,  and  companions 
with  our  souls  in  all  performances.  So  that  under 
this  pretence  we  take  not  too  much  liberty  to  satisfy 
the  lusts  of  the  body.  Intemperate  use  of  the  crea- 
tures is  the  nurse  of  all  passions :  because  our  spirits, 
which  are  the  soul's  instruments,  are  hereby  inflamed 
and  disturbed ;  it  is  no  wonder  to  see  an  intemperate 
man  transported  into  any  passion. 

3.  Some  out  of  their  high  and  airy  imaginations 
(and  out  of  their  iron  and  flinty  philosophy)  will  needs 
think  outward  good  and  ill,  together  with  the  affec- 
tions of  grief  and  delight  stirred  up  thereby  to  be  but 
opinions  and  conceits  of  good  and  evil  only,  not  true 
and  really  so  founded  in  nature,  but  taken  up  of  our- 
selves; but  though  our  fancy  be  ready  to  conceit  a 
greater  hurt  in  outward  evils  than  indeed  there  is,  as 
in  poverty,  pain  of  body,  death  oi  friends,  &c.,  yet 
we  must  not  deny  them  to  be  evils :  that  wormwood 
is  bitter,  it  is  not  a  conceit  only,  but  the  nature  of  the 
thing  itself,  yet  to  abstain  from  it  altogether  for  the 
bitterness  thereof  is  a  hurtful  conceit.  That  honey  is 
SAveet,  it  is  not  a  conceit  only,  but  the  natural  quality 
of  it  is  so ;  yet  out  of  a  taste  of  the  sweetness,  to  think 
we  cannot  take  too  much  of  it,  is  a  misconceit  paid 
home  with  loathsome  bitterness.  Outward  good  and 
outward  evil,  and  the  affections  of  delight  and  sorrow 
rising  thence,  are  naturally  so,  and  depend  not  upon 
our  opinion.  This  were  to  offer  violence  to  nature, 
and  to  take  man  out  of  man,  as  if  he  were  not  flesh 
but  steel;  universal  experience,  from  the  sensibleness 
of  our  nature  in  any  outward  grievance,  is  sufficient 
to  damn  this  conceit. 

The  way  to  comfort  a  man  in  grief,  is  not  to  tell 
him  that  it  is  only  a  conceit  of  evil,  and  no  evil  indeed 
that  he  suffers ;  this  kind  of  learning  will  not  down 
with  him,  as  being  contrary  to  his  present  feeling; 
but  the  way  is,  to  yield  unto  him  that  there  is  cause 
of  grieving,  though  not  of  over  grieving,  and  to  show 
him  grounds  of  comfort  stronger  than  the  grief  he 
suffers.     We  should  weigh  the  degrees  of  evil  in  a 


122  THE  soul's   conflict. 

right  balance,  and  not  suffer  fancy  to  make  them 
greater  than  they  are;  so  as  that  for  obtaining  the 
greatest  outward  good,  or  avoiding  the  greatest  out- 
ward ill  of  suffering,  we  should  give  way  to  the  least 
evil  of  sin.  This  is  but  a  policy  of  the  flesh  to  take 
away  the  sensibleness  of  evil,  that  so  those  checks  of 
conscience  and  repentance  for  sin,  which  are  oft  occa- 
sioned the^^eby,  might  be  taken  away;  that  so  men 
may  go  on  enjoying  a  stupid  happiness,  never  laying 
any  thing  to  heart,  nor  afflicting  their  souls,  until 
their  consciences  awaken  in  the  place  of  the  damned, 
and  then  they  feel  that  grief  return  upon  them  for 
ever,  which  they  laboured  to  put  away  when  it  might 
have  been  seasonable  to  them. 

§  VII.  I  have  stood  the  longer  upon  this,  because 
Satan  and  his  instruments  by  bewitching  the  imagi- 
nation with  false  appearances,  misleadeth  not  only 
the  world,  but  troubleth  the  peace  of  men  taken  out 
of  the  world,  whose  estate  is  laid  up  safe  in  Christ, 
who,  notwithstanding,  pass  their  few  days  here  in  an 
uncomfortable,  wearisome,  and  unnecessary  sadness 
of  spirit,  being  kept  in  ignorance  of  their  happy  con- 
dition by  Satan's  juggling  and  their  own  mistakes, 
and  so  come  to  heaven  before  they  are  aware.  Some 
again  pass  their  days  in  a  golden  dream,  and  drop 
into  hell  before  they  think  of  it;  but  it  is  far  better  to 
dream  of  ill,  and  when  we  awake  to  find  it  but  a 
dream,  than  to  dream  of  some  great  good,  and  when 
we  awake  to  find  the  contrary. 

As  the  distemper  of  the  fancy  disturbing  the  act  of 
reason,  oftentimes  breeds  madness  in  regard  of  civil 
conversation;  so  it  breeds  likewise  spiritual  madness, 
carrying  men  to  those  things,  which  if  they  were  in 
their  right  wits  they  would  utterly  abhor,  therefore 
we  cannot  have  too  much  care  upon  what  we  fix  our 
thoughts;  and  what  a  glorious  discovery  is  there  of 
the  excellencies  of  religion  that  would  even  ravish  an 
angel,  which  may  raise  up,  exercise,  and  fill  our 
hearts  ?  we  see  our  fancy  hath  so  great  a  force  in  na- 
tural conceptions,  that  it  oft  sets  a  mark  and  impres- 
sion upon  that  which  is  conceived  in  the  womb.     So 


THE  soul's  conflict.  123 

likewise  strong  and  holy  conceits  of  things,  having  a 
divine  virtue  accompanying  of  tliem,  transform  the 
soul,  and  breed  spiritual  impressions  answerable  to 
our  spiritual  apprehensions.  It  would  prevent  many 
crosses,  if  we  would  conceive  of  things  as  they  are ; 
when  trouble  of  mind,  or  sickness  of  body,  and  death 
itself  Cometh,  what  will  remain  of  all  that  greatness 
which  filled  our  fancies  before?  then  we  can  judge 
soberly  and  speak  gravely  of  things.  The  best  way 
of  happiness,  is  not  to  multiply  honours  or  riches,  &c., 
but  to  cure  our  conceits  of  things,  and  then  we  cannot 
be  very  much  cast  down  with  any  thing  that  befalls 
us  here. 

Therefore  when  any  tiling  is  presented  to  our  souls, 
which  we  see  is  ready  to  work  upon  us,  we  should 
ask  of  ourselves  upon  what  ground  we  entertain  such 
a  conceit,  whether  we  shall  have  the  same  judgment 
after  we  have  yielded  to  it  as  now  we  have?  and 
whether  we  will  have  the  same  judgment  of  it  in  sick- 
ness and  death,  and  at  the  day  of  reckoning  as  we 
have  for  the  present?  That  which  is  of  itself  evil,  is 
always  so  at  one  time  as  well  as  another;  if  the  time 
will  come,  when  we  shall  think  those  things  to  be 
vain,  which  now  we  are  so  eagerly  set  upon,  as  if 
there  were  some  great  good  in  them ;  why  should  we 
not  think  so  of  them  now,  when  as  the  reforming  of 
our  judgment  may  do  us  good :  rather  than  to  be  led 
on  with  a  pleasing  error  until  that  time,  wherein  the 
sight  of  our  error  will  fill  our  hearts  with  horror  and 
shame,  without  hope  of  ever  changing  our  condition? 

Here  therefore  is  a  special  use  of  these  soliloquies, 
to  awake  the  soul,  and  to  stir  up  reason  cast  asleep  by 
Satan's  charms,  that  so  scattering  the  clouds  through 
which  things  seem  otherwise  than  they  are,  we  may 
discern  and  judge  of  things  according  to  their  true 
and  constant  nature.  Demand  of  thy  soul,  Shall  I 
always  be  of  this  mind?  Will  not  the  time  come 
when  this  will  prove  bitterness  in  the  end?  Shall  I 
redeem  a  short  contentment  with  lasting  sorrow?  Is 
my  judge  of  my  mind  ?  Will  not  a  time  come  when 
all  tilings  shall  appear  as  they  are?  Is  this  according 
to  the  rule,  &c.  ? 


124  THE  soul's  conflict. 

To  conclude,  therefore,  whereas  there  be  divers 
principles  of  men's  actions,  as  1.  Natural  inclination, 
inclining  us  to  some  courses  more  than  others:  2. 
Custom,  which  is  another  nature  in  us:  3.  Imagi- 
nation, apprehending  things  upon  shallow  grounds; 
from  whence  springs  affection,  whereby  we  desire 
glory  in  things  above  our  own  strength  and  measure, 
and  make  show  of  that,  the  truth  whereof  is  wanting 
in  us.  4.  True  judgment,  discerning  the  true  reasons 
of  things.  5.  Faith,  which  is  a  spiritual  principle 
planted  in  the  soul,  apprehending  things  above  rea- 
son, and  raising  us  up  to  conceive  of  all  things  as  God 
hath  discovered  them.  Now  a  sound  Christian  should 
not  be  lightly  led  with  those  first  common  grounds  of 
natural  inclination,  custom,  opinion,  &c.,  but  by  judg- 
ment enlightened,  advanced,  and  guided  by  faith. 
And  we  must  take  heed  we  suffer  not  things  to  pass 
suddenly  from  imagination  to  affection,  without  ask- 
ing advice  of  our  judgment,  and  faith  in  the  way, 
whose  office  is  to  weigh  things  in  God's  balance,  and 
thereupon  to  accept  or  refuse  them. 


CHAPTER  XIV. 

OF    HELP    BY    OTHERS — OF    TRUE    COMFORTERS,    AND    THEIR     GRACES ME- 
THOD—ILL   SUCCESS. 

§  1.  But  because  we  are  subject  to  favour  and  flat- 
ter ourselves,  it  is  wisdom  to  take  the  benefit  of  a 
second  self,  that  is,  a  well  chosen  friend,  living  or 
dead,  (books  I  mean)  which  will  speak  truly  without 
flattery  of  our  estates.  Ji  friend  is  made  for  the 
time  of  adversity,  Prov.  xvii.  17;  and  two  are  bet- 
ter than  one ;  for  by  this  means  our  troubles  are  di- 
vided, and  so  more  easily  borne.  The  very  pre- 
sence of  a  true-hearted  friend  yields  often  ease  to 
our  grief:  of  all  friends,  those  that  by  office  are  to 
speak  a  word  to  a  weary  soul,  are  most  to  be  regard- 
ed, as  speaking  to  us  in  Christ's  stead.  Oftentimes, 
especially  in  our  own  case,  we  are  blinded  and  be- 
nighted with  passion,  and  then  the  judgment  of  a 


'-  ——  125 


THE    SOUL  S    CONFLICT. 

friend  is  clearer.     Loving  friends  have  a  threefold 
privilege:  1.  Their  advice  is  suitable,  and  fit  to  our 
present  occasion,  they  can  meet  with  our  grievance, 
so  cannot  books  so  well:   2.  What  comes   from   a 
living  friend,  comes  lively,  as  helped  by  his  spirit : 
3.  In  regard  of  ourselves,  what  they  say  is  appre- 
hended with  more  ease,  and  less  plodding  and  bent  of 
mind ;  there  is  scarce  any  thing  wherein  we  see  God 
more  in  favour  towards  us,  than  in  our  friends,  and 
their  seasonable  speeches;  our  hearts  being  naturally 
very  false  and  willingly  deceived.     God  often  gives 
us  up  to  be  misled  by  men,  not  according  to  his,  but 
our  own  naughty  hearts.     As  men  are,  so  are  their 
counsellors,  for  such  they  will  have,  and  such  God 
lets  them  have.     Men  whose  wills  are  stronger  than 
their  wits,  who  are  wedded  to  their  own  ways,  are 
more  pleased  to  hear  that  which  complies  with  their 
inclinations,  than  a  harsh  truth  which  crosses  them ; 
this  presages  ruin,  because  they  are  not  counselable : 
Avherefore  God  suffers  them  to  be  led  through  a  fooVs 
paradise  to  a  true  prison,  as  men  that  will  neither 
hear  themselves  nor  others  who  would  do  them  good 
against  their  wills;  it  was  a  sign  God  would  destroy 
Eli's  sons  when  they  would  hear  no  counsel,  1   Sam. 
ii.  25;   God   fills   such   men  with   their  own  luays. 
Prov.    xiv.   14.     Men   in   great   place   often   in   the 
abundance  of  all  things  else,  want  the  benefit  of  a 
true  friend,  because  under  pretence  of  service  of  them 
men  carry  their  own  ends;  as  they  flatter  themselves, 
so  they  are  flattered  by  others,  and  so  robbed  of  the 
true  judgment  of  themselves.     Of  all  spiritual  judg- 
ments this  is  the  heaviest,  for  men  to  be  given  up  to 
such  a  measure  of  self-willness,  and  to  refuse  spiritual 
balm  to  heal  them,  usually  such  perish  wif/wut  re- 
7nedy,  Prov.  xxix.  1,  because  to  be  wilfully  miserable 
is  to  be  doubly  miserable,  for  it  adds  to  our  misery, 
that  we  brought  it  willingly  upon  ourselves. 

It  is  a  course  that  will  have  a  blessing  attending  it, 
for  friends  to  join  in  league,  one  to  watch  over  another, 
and  observe  each  other's  ways.  It  is  a  usual  course 
for  Christians  to  join  together  in  otlicr  holy  duties,  as 


126  THE  soul's  conflict. 

hearing,  receiving  of  the  sacrament,  prayer,  &c.  but 
this  fruit  of  holy  communion  which  ariseth  from  a 
mutual  observing  one  another  is  much  wanting ; 
whence  it  is  that  many  droop,  so  many  are  so  un- 
cheerful  in  the  ways  of  God,  and  lie  groaning  under 
the  burden  of  many  cares,  and  are  battered  with  so 
many  temptations,  &c.  because  they  are  left  only  to 
their  own  spirits.  What  an  unworthy  thing  is  it, 
that  we  should  pity  a  beast  over-loaden,  and  yet  take 
no  pity  of  a  brother?  whereas  there  is  no  living 
member  of  Christ  but  hath  spiritual  love  infused  into 
him,  and  some  ability  to  comfort  others.  Dead  stones 
in  an  arch  uphold  one  another,  and  shall  not  liv- 
ing ?  It  is  the  work  of  an  angel  to  comfort,  nay  it 
is  the  office  of  the  Holy  Ghost  to  be  a  comforter,  not 
only  immediately,  but  by  breathing  comfort  into 
our  hearts  together  with  the  comfortable  words  of 
others ;  thus  one  friend  becomes  an  angel,  nay  a  God 
to  another ;  and  there  is  a  sweet  sight  of  God  in  the 
face  of  a  friend ;  for  though  the  comfort  given  by 
God's  messengers  be  ordinarily  most  effectual,  as  the 
blessing  of  parents,  who  are  in  God's  room,  is  more 
effectual  that  the  blessing  of  others  upon  their  chil- 
dren ;  yet  God  hath  promised  a  blessing  to  the  offices 
of  communion  of  saints  performed  by  one  private 
man  towards  another.  Can  we  have  a  greater  en- 
couragement than  under  God  to  be  gainer  of  a  soul, 
which  is  as  much  in  God's  esteem  as  if  we  should 
gain  a  world?  Spiritual  alms  are  the  best  alms; 
mercy  showed  to  the  souls  of  men  is  the  greatest 
mercy ;  and  wisdom  in  winning  of  souls  is  the  great- 
est wisdom  in  the  world,  because  the  soul  is  especially 
the  man,  upon  the  goodness  of  which,  the  happiness 
of  the  whole  man  depends;  what  shining  and  flour- 
ishing Christians  should  we  have  if  these  duties  were 
performed  ?  As  we  have  a  portion  in  the  communion 
of  saints,  so  we  should  labour  to  have  humility  to 
take  good,  and  wisdom  and  love  to  do  good.  A 
Christian  should  have  feeding  lips,  and  a  healing 
tongue  ;  the  leaves,  the  very  words  of  the  tree  of 
righteousness  have  a  curing  virtue  in  them. 


THE  soul's  conflict.  127 

Some  will  show  a  great  deal  of  humanity  in  com- 
forting others,  but  little  Christianity ;  for  as  kind 
men  they  will  utter  some  cheerful  words,  but  as  Chris- 
tians they  want  wisdom  from  above  to  speak  a  graci- 
ous word  in  season ;  nay,  some  there  are,  who  hin- 
der the  saving  working  of  any  afliiction  upon  the 
hearts  of  others,  by  unseasonable  and  unsavory  dis- 
courses, either  by  suggesting  false  remedies,  or  else 
diverting  men  to  false  contentments,  and  so  become 
spiritual  traitors  rather  than  friends,  taking  part  with 
their  worst  enemies,  their  lusts,  and  wills.  Happy  is 
he  that  in  his  way  to  heaven  meeteth  with  a  cheerful 
and  skilful  guide  and  fellow-traveller,  that  carrieth 
cordials  with  him  against  all  faintings  of  spirit ;  it  is 
a  part  of  our  wisdom  to  salvation  to  make  choice  of 
such  a  one  as  may  further  us  in  our  way ;  an  indif- 
ferency  for  any  company  shows  a  dead  heart ;  where 
the  life  of  grace  is,  it  is  sensible  of  all  advantages  and 
disadvantages :  how  many  have  been  refreshed  by 
one  short,  apt,  savoury  speech  ?  which  hath  begotten, 
as  it  were,  new  spirits  in  them. 

In  ancient  times,  as  we  see  in  the  story  of  Job, 
chap  ii.  12,  it  was  the  custom  of  friends  to  meet  to- 
gether, to  comfort  those  that  were  in  misery,  and  Job 
takes  it  for  granted,  that  to  him  that  is  afflicted  pity 
should  he  showed  from  his  friends^  chap  vi.  14  :  for 
besides  the  presence  of  a  friend  which  hath  some  influ- 
ence of  comfort  in  it ;  1 .  The  discovery  of  his  loving 
aftection  hath  a  cherishing  sweetness  in  it.  2.  The 
expression  of  love  in  real  comforts  and  services  by  sup- 
plying any  outward  want  of  the  party  troubled,  pre- 
vails much;  thus  Christ  made  way  for  his  comforts 
to  the  souls  of  men,  by  showing  outward  kindness  to 
their  bodies ;  love  with  the  sensible  fruits  of  it,  pre- 
pareth  for  any  wholesome  counsel.  3.  After  this, 
wholesome  words  carry  a  special  cordial  virtue  with 
them,  especially  when  the  Spirit  of  God  in  the  affec- 
tionate speaker  joins  with  the  word  of  comfort,  and 
thereby  closeth  with  the  heart  of  a  troubled  patient : 
when  all  these  concentre  and  meet  together  in  one, 
then  is  comfort  sealed  up  to  the  soul.     Tlie  child  in 


128  THE  soul's  conflict. 

Elizabeth^ s  womb  spy^cmg  at  the  presence  and  salu- 
tation of  Mary,  Luke  i.  41  ;  the  speech  of  one  hearty- 
friend  cannot  but  revive  the  spirits  of  another ;  sym- 
pathy hath  a  strange  force,  as  we  see  in  the  strings  of 
an  instrument,  which  being  played  upon,  as  they  say, 
the  strings  of  another  instrument  are  also  moved  with 
it.  After  love  hath  once  kindled  love,  then  the  heart 
being  melted,  is  fit  to  receive  any  impression ;  unless 
both  pieces  of  the  iron  be  red  hot  they  will  not  join 
together ;  two  spirits  warmed  Avith  the  same  heat  will 
easily  solder  together. 

§  II.  In  him  that  shall  stay  the  mind  of  another 
there  had  need  to  be  an  excellent  temper  of  many 
graces;  as,  1.  Knowledge  of  the  grievance,  togeth- 
er with  wisdom  to  speak  a  word  in  season,  and  to 
conceal   that  which   may   set   the   cure   backwards. 

2.  Faithfulness  with  liberty,  not  to  conceal  any  thing 
which  may  be  for  his  good,  though  against  present 
liking.  The  very  life  and  soul  of  friendship  stands 
in  freedom,  tempered  with  wisdom  and  faithfulness. 

3.  Love  with  compassion  and  patience  to  bear  all,  and 
hope  all,  and  not  to  be  easily  prvooked,  by  the  way- 
wardness of  him  we  deal  with.  Short-spirited  men 
are  not  the  best  comforters ;  God  himself  is  said  to 
bear  ivith  the  inanners  of  his  people  in  the  ivilder- 
ness,  Acts  xiii.  IS;  it  is  one  thing  to  bear  with  a  wise 
sweet  moderation  that  which  may  be  borne,  and  ano- 
ther thing  to  allow  or  approve  that  which  is  not  to 
be  approved  at  all.  Where  these  graces  are  in  the 
speaker,  and  apprehended  so  to  be  by  the  person 
distempered,  his  heart  will  soon  embrace  whatsoever 
shall  be  spoken  to  rectify  his  judgment  or  affection. 
A  good  conceit  of  the  spirit  of  the  speaker  is  of  as 
much  force  to  prevail  as  his  words.  Words  especially 
prevail,  when  they  are  uttered  more  from  the  bowels 
than  the  brain,  and  from  our  own  experience,  which 
made  even  Christ  himself  a  more  compassionate  high 
priest.  When  men  come  to  themselves  again  they 
will  be  the  deepest  censurers  of  their  own  miscarriage. 

§  III.  Moreover  to  the  right  comforting  of  an  afflict- 
ed person,  special  care  must  be  had  of  discerning  the 


THE  soul's  conflict.  129 

true  ground  of  his  grievance,  the  core  must  be  search- 
ed out;  if  the  grief  ariseth  from  outward  causes,  then 
it  must  be  carried  into  the  right  channel,  the  course  of 
it  must  be  turned  another  way,  as  in  staying  of  blood: 
we  sliould  grieve  for  sin  in  the  first  place,  as  being 
the  evil  of  all  evils :  if  the  ground  be  sin,  then  it  must 
be  drawn  to  a  head,  from  a  confused  grief  to  some 
more  particular  sin,  that  so  we  may  strike  the  right 
vein;  but  if  we  find  the  spirit  much  cast  down  for 
particular  sins,  then  comfort  is  presently  to  be  applied; 
but  if  the  grief  be  not  fully  ripe,  then,  as  we  use  to 
help  nature  by  physic,  till  the  sick  matter  be  carried 
away;  so  when  conscience,  moved  by  the  Spirit,  be- 
gins to  ease  itself  by  confession,  it  is  good  to  help 
forward  the  work  of  it,  till  we  find  the  heart  low 
enough  for  comfort  to  be  laid  upon.  When  Paul 
found  the  jailer  cast  down  almost  as  low  as  hell,  he 
stands  not  now  upon  further  hammering,  and  prepa- 
ring of  him  for  mercy,  that  work  was  done  already, 
but  presently  stirs  him  up  to  believe  in  the  Lord 
Jesus  Christ,  Acts  xvi.  31;  here  being  a  fit  place 
for  an  interpreter  to  declare  unto  man  his  righteous- 
ness, and  his  mercy  that  belongs  unto  him  after  he 
hath  acknowledged  his  personal  and  particular  sins, 
which  the  natural  guilt  of  the  heart  is  extremely 
backward  to  do,  and  yet  cannot  receive  any  sound 
peace  till  it  be  done :  if  signs  of  grace  be  discerned, 
here  likewise  is  a  fit  place  to  declare  unto  man  the 
saving  work  of  grace  in  his  heart,  Avhich  Satan  labours 
to  hide  from  him.  Men  oft  are  not  able  to  read  their 
own  evidences  without  help. 

In  case  of  stiffness  and  standing  out,  it  is  fit  the 
man  of  God  should  take  some  authority  upon  him, 
and  lay  a  charge  upon  the  souls  of  men  in  the  name 
of  Christ,  to  give  way  to  the  truth  of  Christ,  and  to 
forbear  putting  off  that  mercy  whicli  is  so  kindly  of- 
fered when  we  judge  it  to  be  their  portion;  which 
course  will  be  successful  in  hearts  awed  with  a  reve- 
rent fear  of  grieving  God's  Spirit.  Sometimes  men 
must  be  dealt  roundly  with,  as  David  here  deals 
with  his  own  soul,  that  so  whilst  we  ask  a  reason  of 

9 


130  THE  soul's  conflict. 

their  dejection,  they  may  plainly  see  they  have  no  rea- 
son to  be  so  cast  down ;  for  oftentimes  grievances  are 
irrational,  rising  from  mistakes ;  and  counsel,  bringing 
into  the  soul  a  fresh  light,  dissolves  those  gross  fogs, 
and  setteth  the  soul  at  liberty.  What  grief  is  con- 
tracted by  false  reason,  is  by  true  reason  altered. 
Thus  it  pleaseth  God  to  humble  men  by  letting  them 
see  in  what  need  they  stand  one  of  another,  that  so 
the  communion  of  saints  may  be  endeared ;  every  re- 
lation wherein  we  stand  towards  others,  are  so  many 
bonds  and  sinews  whereby  one  member  is  fitted  to  de- 
rive comfort  to  another,  through  love  the  bond  of  per- 
fection, Col.  iii.  18;  all  must  be  done  in  this  sweet 
affection.  A  member  out  of  joint  must  be  tenderly 
set  in  again,  and  bound  up,  which  only  men  guided 
by  the  spirit  of  love  seasoned  with  discretion  are  fit 
to  do,  they  are  taught  of  God  to  do  what  they  should. 
The  more  of  Christ  is  in  any  man,  the  more  willing- 
ness and  fitness  to  this  duty ;  to  which  this  should  en- 
courage us,  that  in  strengthening  others  we  strengthen 
ourselves,  and  derive  upon  ourselves  the  blessing  pro- 
nounced on  those  that  consider  the  needy,  Psalm  xli. 
1,  which  will  be  our  comfort  here,  and  crown  hereafter, 
that  God  hath  honoured  us,  to  be  instruments  of  spi- 
ritual good  to  others.  It  is  an  injunction  to  comfort 
the  feeble  minded,  1  Thes.  v.  14,  and  there  is  a  heavy 
imputation  on  those  that  comforted  not  the  weak, 
Ezek.  xxxiv.  4,  when  men  will  not  own  men  in  trou- 
ble, but  as  the  herd  of  deer  forsake  and  push  away 
the  wounded  deer  from  them ;  and  those  that  are  any 
ways  cast  down,  must  stoop  to  those  ways  which  God 
hath  sanctified  to  convey  comfort;  for  though  some- 
times the  Spirit  of  God  immediately  comforts  the  soul, 
which  is  the  sweetest,  yet  for  the  most  part  the  Sun 
of  righteousness  that  hath  healing  in  his  ivings,  con- 
veyeth  the  beams  of  his  comfort  by  the  help  of  others, 
in  whom  he  will  have  much  of  our  comfort  to  lie  hid, 
and  for  this  very  end  it  pleaseth  God  to  exercise  his 
children,  and  ministers  especially,  with  trials  and  af- 
flictions, that  so  they,  having  felt  what  a  troubled 
spirit  is  in  themselves,  might  be  able  to  comfort  others 


THE  soul's  conflict.  131 

in  their  distresses  with  the  same  comfort  wherewith 
they  have  been  comforted:  God  often  suspends  com- 
fort from  us  to  drive  us  to  make  use  of  our  Christian 
friends,  by  whom  he  purposeth  to  do  us  good.  Of- 
tentimes the  very  opening  of  men's  grievances,  bring- 
eth  ease  without  any  further  working  upon  them ;  the 
very  opening  of  a  vein  cools  the  blood.  If  God  in  the 
state  of  innocency  thought  it  fit  man  should  have  a 
helper,  if  God  thought  it  fit  to  send  an  angel  to  cam- 
fort  Christ  in  his  agonies,  shall  any  man  think  the 
comfort  of  another  more  than  needs?  Satan  makes 
every  affliction,  by  reason  of  our  corruption,  a  temp- 
tation to  us,  whereupon  we  are  to  encounter  not  only 
with  our  own  corruptions,  but  with  spiritual  wicked- 
ness, and  need  we  not  then  that  others  should  join 
forces  with  us  to  discover  the  temptation,  and  to  con- 
firm and  comfort  us  against  it?  for  so  reason  joining 
with  reason,  and  affection  with  affection,  we  come  by 
uniting  of  strength  to  be  impregnable.  Satan  hath 
most  advantage  in  solitariness,  and  thereupon  sets 
upon  Christ  in  the  wilderness,  Matt,  iv.,  and  upon 
Eve  single,  Gen.  iii.,  and  it  added  to  the  glory  of 
Christ's  victory,  that  he  overcame  him  in  a  single 
combat,  and  in  a  place  of  such  disadvantage.  Those 
that  will  be  alone,  at  such  times,  do  as  much  as  in 
them  lieth  to  tempt  the  tempter  himself  to  tempt  them. 
The  preacher  gives  three  reasons  why  tivo  are  better 
than  one,  Eccles.  iv.  9:  1.  Because  if  one  fall,  the 
other  may  lift  him  up :  as  that  which  is  stronger 
shoreth  up  that  which  is  weaker,  so  feeble  minds  are 
raised  and  kept  up  by  the  stronger :  nay,  oftentimes 
he  that  is  weaker  in  one  grace  is  stronger  in  another; 
one  may  help  by  his  experience  and  meekness  of  love, 
that  needs  the  help  of  another  for  knowledge.  2.  If 
two  lie  together,  one  may  warm  another  by  kindling 
one  another's  spirits.  Where  two  meet  together  upon 
such  holy  grounds  and  aims,  there  Christ  by  his  Spirit 
makes  up  another,  and  this  threefold  cable  who  shall 
break?  While  Joas  lived,  Jehoida  stood  upright; 
while  Latimer  and  Ridley  lived, they  kept  up  Cranmer 
by  intercourse  of  letters  and  otherwise,  from  entertain- 


132  THE  soul's  conflict. 

ing  counsels  of  revolt.  The  disciples  presently  upon 
Christ's  apprehension  fainted,  notwithstanding  he  la- 
boured by  his  heavenly  doctrine  to  put  courage  and 
comfort  into  them.  3.  If  any  give  an  onset  upon 
them,  there  is  two  to  withstand  it,  spirit  joining  with 
spirit :  and  because  there  is  an  acquaintance  of  spirits 
as  well  as  of  persons,  those  are  fittest  to  lay  open  our 
minds  unto,  in  whom  upon  experience  of  their  fidelity 
our  hearts  may  most  safely  rely,  we  lose  much  of  our 
strength  in  the  loss  of  a  true  friend  ;  which  made  Da- 
vid bemoan  the  loss  of  his  friend  Jonathan,  Woe  is  me 
for  thee  my  brother  Jonathan!  2  Sam.  i.  20.  He 
lost  a  piece  of  himself,  by  losing  him  whom  his  heart 
so  clave  unto ;  Paul  accounted  that  God  had  showed 
especial  mercy  to  him,  in  the  recovery  of  Epaphrodi- 
tus.  Phil.  ii.  27. 

§  IV.  But  there  are  divers  miscarriages  in  those 
that  are  troubled,  which  make  the  comfort  of  others 
of  none  eff'ect. 

1 .  When  the  troubled  party  deals  not  directly,  but 
doubleth  with  him  that  is  to  help  him.  Some  are 
ashamed  to  acknowledge  the  true  ground  of  their 
grievance,  pretending  sorrow  for  one  thing,  when  their 
hearts  tell  them  it  ariseth  from  another  :  like  the  lap- 
wings which  make  greatest  noise  furthest  from  their 
nest,  because  they  would  not  have  it  discovered  :  this 
deceit  moved  our  blessed  Saviour  (who  knew  what 
was  in  the  hearts  of  men)  to  fit  his  answers  many 
times,  rather  to  the  man  than  to  the  matter. 

2.  Some  rely  too  much  upon  particular  men.  Oh 
if  they  had  such  a  one  they  should  do  well,  and  mis- 
like  others  (fitter  perhaps  to  deal  with  them,  as  having 
more  thorough  knowledge  of  their  estates)  because  they 
would  have  their  disease  rather  covered  than  cured; 
or  if  cured,  yet  with  soft  words,  whereas  no  plaister 
worketh  better  than  that  which  causes  smart.  Some 
out  of  mere  humorous  fondness  must  have  that  which 
can  hardly  be  got,  or  else  nothing  pleases  them :  Da- 
vid must  needs  have  the  waters  of  Bethlehem,  2  Sam. 
xxiii.  15,  when  others  were  nearer  hand :  and  often- 
times when  men  have  not  only  whom  they  desire,  but 


THE  soul's  conflict.  133 

such  also  who  are  fit  and  dextrous  in  deaUng  with  a 
troubled  spirit,  yet  their  souls  feel  no  comfort  because 
they  make  idols  of  men ;  whereas  men  at  the  best  are 
but  conduits  of  comfort,  and  such  as  God  freely  con- 
veyetli  comfort  by,  taking  liberty  oft  to  deny  comfort 
by  them,  that  so  he  may  be  acknowledged  the  God 
of  all  comfort. 

3.  Some  delude  themselves  by  thinking  it  suffici- 
ent to  have  a  few  good  words  spoken  to  them,  as  if 
that  could  cure  them ;  not  regarding  to  apprehend 
the  same,  and  mingle  it  with  faith,  without  which 
good  words  lose  their  working,  even  as  wholesome 
physic  in  a  dead  stomach. 

JBesides  miscarriages  in  comforting;  times  will  often 
fall  out  in  our  lives,  that  we  shall  have  none  either  to 
comfort  us,  or  to  be  comforted  by  us,  and  then  what 
will  become  of  us  unless  we  can  comfort  ourselves  ? 
Men  must  not  think  always  to  live  upon  alms,  but 
lay  up  something  in  store  for  themselves,  and  provide 
oil  for  their  own  lamps,  and  be  able  to  draw  out  some- 
thing from  the  treasury  of  their  own  hearts.  We  must 
not  go  to  the  surgeon  for  every  scratch.  No  wise  tra- 
veller but  will  have  some  refreshing  waters  about  him. 
Again,  we  are  often  driven  to  retire  home  to  our  own 
hearts,  by  uncharitable  imputations  of  other  men; 
even  friends  sometimes  become  miserable  comforters; 
it  was  Job's  case,  chap,  ii.,  his  friends  had  honest  in- 
tentions to  comfort  him,  but  erred  in  their  manner  of 
dealing ;  if  he  had  found  no  more  comfort  by  reflect- 
ing upon  his  own  sincerity,  than  he  received  from 
them,  who  laboured  to  take  it  from  him,  he  had  been 
doubly  miserable.  We  are  most  privy  to  our  own 
intentions  and  aims,  whence  comfort  must  be  fetched; 
let  others  speak  what  they  can  to  us,  if  our  own 
hearts  speak  not  with  them,  we  shall  receive  no  satis- 
faction. Sometimes  it  may  fall  out  that  those  which 
should  unloose  our  spirits  when  they  are  bound  up, 
mistake,  the  key  misses  the  right  wards,  and  so  we 
lie  bound  still.  Opening  of  our  estate  to  another  is 
not  good,  but  when  it  is  necessary,  and  it  is  not  ne- 
cessary ;  when  we  can  fetch  supply  from  our  own 


134  THE  soul's  conflict, 

store  ;  God  would  have  us  tender  of  our  reputations, 
except  in  some  special  cases,  wherein  we  are  to  give 
glory  to  God  by  a  free  and  full  confession.  Needless 
discovery  of  ourselves  to  others,  makes  us  fear  the  con- 
science of  another  man,  as  privy  to  that  which  we 
are  ashamed  he  should  be  privy  unto,  and  it  is  neither 
wisdom  nor  mercy  to  put  men  upon  the  rack  of  con- 
fession, further  than  they  can  have  no  ease  any  other 
way,  for  by  this  means  we  raise  in  them  a  jealousy 
towards  us,  and  oft  without  cause,  which  weakeneth 
and  tainteth  that  love  which  should  unite  hearts  in 
one. 


CHAPTER  XV. 

OF    FLYING    TO    GOD    IN  DISQUIETS  OF  SOUL :    EIGHT   OBSERVATIONS    OUT    OF 

THE    TEXT. 

What  if  neither  the  speech  of  others  to  us,  nor  the  re- 
buke of  our  own  hearts  will  quiet  the  soul ;  is  there 
no  other  remedy  left  ? 

Yes,  then  look  up  to  God,  the  father  and  fountain 
of  comfort,  as  David  doth  here  ;  for  the  more  special 
means  whereby  he  sought  to  recover  himself,  was  by 
laying  a  charge  upon  his  soul  to  trust  in  God;  for 
having  let  his  soul  run  out  too  much,  he  begins  to  re- 
collect himself  again,  and  resign  up  all  to  God. 

§  I.  But  how  came  David  to  have  the  command  of 
his  own  soul,  so  as  to  take  it  off  from  grief,  and  to 
place  it  upon  God,  could  he  dispose  of  his  own  heart 
himself? 

The  child  of  God  hath  something  in  him  above  a 
man,  he  hath  the  Spirit  of  God  to  guide  his  spirit: 
this  command  of  David  to  his  soul  was  under  the 
command  of  the  great  commander  :  God  commands 
David  to  trust  in  him^  and  at  the  same  time  infuseth 
strength  into  his  soul  by  thinking  of  God's  command, 
and  trusting  to  God's  power,  to  command  itself  to 
trust  in  God :  so  that  this  command  is  not  only  by 
authority,  but  by  virtue  likewise  of  God's  command: 


as  the  inferior  orbs  move  as  they  are  moved  by  a 
higher ;  so  David's  spirit  here  moves  as  it  is  moved 
by  God's  Spirit,  which  inwardly  spake  to  him  to  speak 
to  himself. 

David,  in  speaking  thus  to  his  own  soul,  was,  as 
every  true  Christian  is,  a  prophet,  and  an  instructer 
to  himself:  it  is  but  as  if  inferior  officers  should 
charge  in  the  name  and  power  of  the  king.  God's 
children  have  a  principle  of  life  in  them  from  the  Spi- 
rit of  God,  by  which  they  command  themselves.  To 
give  charge  belongs  to  a  superior ;  David  had  a  dou- 
ble superior  above  him,  his  own  spirit  as  sanctified, 
and  God's  Spirit  guiding  that.  Our  spirits  are  the 
Spirit's  agents,  and  the  Holy  Spirit  is  a  divine  agent, 
maintaining  his  right  in  us.  As  God  hath  made  man 
a  free  agent,  so  he  guides  him,  and  preserves  that  free 
manner  of  working  which  is  agreeable  to  man's  na- 
ture. 

By  this  it  appears,  that  David's  moving  of  himself, 
did  not  hinder  the  Spirit's  moving  of  him,  neither  did 
the  Spirit's  moving  of  him  hinder  him  from  moving 
himself  in  a  free  manner  ;  for  the  Spirit  of  God 
moveth  according  to  our  principles ;  it  openeth  our 
understandings  to  see  that  it  is  best  to  trust  in  God; 
it  moveth  so  sweetly,  as  if  it  were  an  inbred  principle, 
and  all  one  with  our  own  spirits ;  if  we  should  hold 
our  will  to  move  itself,  and  not  to  be  moved  by  the 
Spirit,  we  should  make  a  God  of  it,  whose  property 
is  to  move  other  things,  and  not  to  be  moved  by  any. 

We  are  in  some  sort  lords  over  our  own  speeches 
and  actions,  but  yet,  under  a  higher  lord.  David 
was  willing  to  trust  in  God,  but  God  wrought  that 
will  in  him  :  he  first  makes  our  will  good,  and  then 
works  by  it.  It  is  a  sacrilegious  liberty  that  will  ac- 
knowledge no  dependence  upon  God.  We  are  wise 
in  his  wisdom,  and  strong  in  his  strength,  who  saith. 
Without  me  ye  can  do  nothing.  John  xv.  But  the 
bud  of  a  good  desire,  and  the  blossom  of  a  good  re- 
solution, and  the  fruit  of  a  good  action,  all  comes 
from  God.  Indeed,  the  understanding  is  ours  where- 
by we  know  what  to  do,  and  the  will  is  ours  whereby 


136  THE  soul's  conflict. 

we  make  choice  of  what  is  best  to  be  done ;  but  the 
hght  whereby  we  know,  and  the  guidance  whereby 
we  choose,  that  is  from  a  higher  agent,  which  is  ready 
to  flow  into  us  with  present  fresh  supply,  when  by 
virtue  of  former  strength  we  put  ourselves  forward  in 
obedience  to  God.  Let  but  David  say  to  his  soul 
being  charged  of  God  to  trust,  I  charge  thee,  my  soul, 
to  trust  in  him,  and  he  finds  a  present  strength  en- 
abling to  it.  Therefore  we  must  both  depend  upon 
God  as  the  first  mover,  and  withal  set  all  the  inferior 
wheels  of  our  souls  agoing  according  as  the  Spirit  of 
God  ministers  motion  unto  us.  So  shall  we  be  free 
from  self-confidence,  and  likewise  from  neglecting 
that  order  of  working  which  God  hath  established. 
David  hearkened  what  the  Lord  said,  before  he  said 
any  thing  to  himself;  so  should  we.  God's  com- 
mands tend  to  this,  that  we  should  command  our- 
selves. God,  and  the  minister  under  God,  bid  us 
trust  in  him,  but  all  is  to  no  purpose  till  grace  be 
wrought  in  the  soul,  whereby  it  bids  itself;  our 
speaking  to  others  doth  no  good,  till  they  by  enter- 
taining what  we  say,  speak  the  same  to  their  own 
souls. 

In  this  charge  of  David  upon  his  own  soul,  we  may 
see  divers  passages  and  privileges  of  a  gracious  heart 
in  trouble. 

§  II.  As  1.  That  a  Christian,  when  he  is  beaten 
out  of  all  other  comforts,  yet  hath  a  God  to  run 
unto;  a  wicked  man  beaten  out  of  earthly  comforts, 
is  as  a  naked  man  in  a  storm,  and  an  unarmed  man 
in  the  field,  or  as  a  ship  tossed  in  the  sea  without  an 
anchor,  which  presently  dashes  upon  rocks,  or  falleth 
upon  quicksands  ;  but  a  Christian,  when  he  is  driven 
out  of  all  comforts  below,  nay,  when  God  seems  to 
be  angry  with  him,  he  can  appeal  from  God  angry  to 
God  appeased,  he  can  wrestle  and  strive  with  God  by 
God's  own  strength,  and  plead  with  God  by  his  own 
arguments.  What  a  happy  estate  is  this  ?  who  would 
not  be  a  Christian,  if  it  were  but  for  this,  to  have 
something  to  rely  on  when  all  things  else  fail?  the 
confusion  and  unquietness  which  troubles  raise  in  the 


THE  soul's  conflict.  187 

soul,  may  drive  it  from  resting  in  itself,  but  there  can 
never  be  any  true  peace  settled,  until  it  sees  and  re- 
solves luhat  to  stay  upon. 

§  III.  2.  We  see  here,  that  there  is  a  sanctified 
use  of  all  troubles  to  God's  children;  first  they  drive 
them  out  of  themselves,  and  then  draw  them  nearer 
to  God.  Crosses  indeed  of  themselves  estrange  us 
more  from  God,  but  by  an  overruling  work  of  the 
Spirit,  they  bring  us  nearer  to  him ;  the  soul  of  itself 
is  ready  to  misgive,  as  if  God  had  too  many  contro- 
versies with  it,  to  show  any  favour  towards  it;  and 
Satan  helpeth;  because  he  knows  nothing  can  stand 
and  prevail  against  God,  or  a  soul  that  relieth  on 
him,  therefore  he  labours  to  breed  and  increase  an 
everlasting  division  betwixt  God  and  the  soul ;  but 
let  not  Christians  muse  so  much  upon  their  trouble, 
but  see  whither  it  carries  them,  whether  it  brings 
them  nearer  unto  God,  or  not;  it  is  a  never  failing 
rule  of  discerning  a  man  to  be  in  the  state  of  grace, 
when  he  finds  every  condition  draw  him  nearer  to 
God;  for  thus  it  appears  that  such  lote  God,  and  are 
called  of  hi?n,  unto  whom,  all  things  ivork  together 
for  the  best.  Rom.  v.  viii.  28. 

§  IV.  3.  Again,  hence -we  see  that  the  Spirit  of 
God  by  these  inward  speeches  doth  awake  the  soul, 
and  keep  it  in  a  holy  exercise,  by  stirring  up  the 
grace  of  faith  to  its  proper  function.  It  is  not  so 
much  the  having  of  grace,  as  grace  in  exercise, 
that  preserves  the  soul ;  therefore  we  should  by  this 
and  the  like  means  .stir  up  the  grace  of  God  in  us, 
that  so  it  may  be  kept  working  and  in  vigour  and 
strength.  It  was  David's  manner  to  awake  himself, 
by  bidding  both  heart  and  hayy  to  awake.  It  is  the 
waking  Christian  (that  hath  his  wit  and  his  grace 
ready  about  him)  who  is  the  safe  Christian ;  grace 
dormant  without  the  exercise  doth  not  secure  us.  It 
is  almost  all  one  (in  regard  of  present  exigence)  for 
grace  not  to  be  and  not  to  work.  The  soul  without 
action  is  like  an  instrument  not  played  upon,  or  like 
a  ship  always  in  the  haven,  motion  is  a  preservative 


138  THE  soul's  conflict. 

of  the  purity  of  things.  Even  life  itself  is  made  more 
lively  by  action.  The  Spirit  of  God  whereby  his 
children  are  led,  is  compared  to  things  of  the  quickest 
and  strongest  actions ;  as  fire  and  wind,  &c.  God 
himself  is  a  pure  act,  always  in  acting;  and  every 
thing  the  nearer  it  comes  to  God,  the  more  it  hath  its 
perfection  in  working.  The  happiness  of  man  con- 
sists chiefly  in  a  gracious  frame  of  spirit,  and  actions 
suitable  sweetly  issuing  therefrom ;  the  very  rest  of 
heavenly  bodies  is  in  motion  in  their  proper  places. 
By  this  stirring  up  the  grace  of  God  in  us,  sparkles 
come  to  be  flames,  and  all  graces  are  kept  bright. 
Troubles  stir  up  David,  and  David  being  stirred  stirs 
up  himself. 

§  V.  4.  We  see  likewise  here  a  further  use  of  so- 
liloquies or  speeches  to  our  own  hearts;  when  the 
soul  by  entering  into  itself  sees  itself  put  out  of  order, 
then  it  enjoins  this  duty  of  trusting  in  God  upon  it : 
if  we  look  only  on  ourselves  and  not  turn  to  God,  the 
work  of  the  soul  is  imperfect ;  then  the  soul  worketh 
as  it  should,  when  as  by  reflecting  on  itself,  it  gathers 
some  profitable  conclusion,  and  leaveth  itself  with 
God.  David  upon  reflecting  on  himself  found  no- 
thing but  discouragement,  but  when  he  looks  upward 
to  God,  there  he  finds  rest.  This  is  one  end  why 
God  suffers  the  soul  to  tire  and  beat  itself,  that  find- 
ing no  rest  in  itself,  it  might  seek  to  him.  David 
yields  not  so  much  to  his  passion  as  that  it  should 
keep  him  from  God.  Therefore  let  no  man  truly 
religious  pretend,  for  an  excuse,  his  temper  or  pro- 
voking occasions,  &c.,  for  grace  doth  raise  the  soul 
above  nature ;  grace  doth  not  only  stop  the  soul  in 
an  evil  way,  but  carries  it  to  a  contrary  good,  and 
raiseth  it  up  to  God.  Though  holy  men  be  subject 
to  like  passions  with  others,  James  v.  17,  (as  it  is 
said  of  Elias)  yet  they  are  not  so  enthralled  to  them, 
as  that  they  carry  them  wholly  away  from  their  God, 
but  they  hear  a  voice  of  the  Spirit  within  them  call- 
ing them  back  again  to  their  former  communion  with 
God ;  and  so  grace  takes  occasion,  even  from  sin  to 
exercise  itself. 


THE  soul's  conflict.  139 

§  VI.  5.  Observe  further,  that  distrust  is  the  cause 
of  all  disquiet :  the  soul  suffers  itself  by  something 
here  below  to  be  drawn  away  from  God,  but  can  find 
no  rest  till  it  return  to  him  again.  As  Noah's  dove 
had  no  place  to  set  \v^x  foot  upon,  Gen.  viii.  11,  till 
it  was  received  into  the  ark  from  whence  it  came. 
And  it  is  God's  mercy  to  us,  that  when  we  have  let 
go  our  hold  of  God,  we  should  find  nothing  but  trou- 
ble and  unquietness  in  any  thing  else,  that  so  we 
might  remember  from  whence  we  arc  fallen,  and  re- 
turn home  again.  That  is  a  good  trouble  which  frees 
us  from  the  greatest  trouble,  and  brings  with  it  the 
most  comfortable  rest ;  it  is  but  an  unquiet  quiet,  and 
a  restless  rest  which  is  out  of  God.  It  is  a  deep 
spiritual  judgment  for  a  man  to  find  too  much  rest 
in  the  creature :  the  soul  that  hath  had  a  saving 
work  upon  it,  will  be  always  impatient  until  it  re- 
cover its  former  sweetness  in  God:  after  God's  Spirit 
hath  once  touched  the  soul,  it  will  never  be  quiet 
until  it  stands  pointed  God-ward. 

But  conscience  may  object,  Upon  any  offence  is 
God  offended,  and  therefore  not  to  be  trusted? 

It  is  true,  where  faith  is  not  above  natural  con- 
science, but  a  conscience  sprinkled  with  the  blood  of 
Christ,  is  not  scared  from  God  by  its  infirmities  and 
failings,  but  as  David  here  is  rather  stirred  up  to  run 
unto  God  by  his  distemper;  and  it  had  been  a  greater 
sin  than  his  distemper  not  to  have  gone  unto  God. 
Those  that  have  the  spirit  of  sons  in  their  liearts,  run 
not  further  from  God,  after  they  have  a  little  strayed 
from  him,  but  though  it  be  the  nature  of  sinful  pas- 
sions to  breed  grief  and  shame,  yet  they  will  repair 
to  God  again,  and  their  confidence  overcomes  their 
guilt,  so  well  are  they  acquainted  with  God's  gracious 
disposition. 

Yet  we  see  here,  David  thinks  not  of  trusting  in 
God,  till  first  he  had  done  justice  upon  his  own  soul, 
in  rebuking  the  unruly  motions  thereof;  censure  for 
sin  goeth  before  favour  in  pardoning  sin,  or  boldness 
to  ask  pardon  of  God;  those  that  love  God  must 
hate  ill.  Psalm  xcvii.  10:  if  our  consciences  condemn 


140  THE  soul's  conflict. 

us  of  allowing  any  sin,  we  cannot  have  boldness  with 
God  who  is  (light  and  can  abide  no  darkness  and) 
greater  than  our  consciences. 

§  VII.  6.  Moreover,  hence  we  see  it  is  no  easy 
thing  to  bring  God  and  the  heart  together:  David 
here  as  he  often  checks  his  heart,  so  he  doth  often 
charge  his  heart.  Doubts  and  troubles  are  still  gath- 
ering upon  him,  and  his  faith  still  gathering  upon 
them.  As  one  striving  to  get  the  haven,  is  driven 
back  by  the  waves,  but  recoveringhimself  again,  gets 
forward  still,  and  after  often  beating  back,  at  length 
obtains  the  wished  haven,  and  then  is  at  rest.  So 
much  ado  is  there  to  bring  the  soul  unto  God,  the 
harbour  of  true  comfort.  It  were  an  easy  thing  to 
be  a  Christian,  if  religion  stood  only  in  a  few  outward 
works  and  duties,  but  to  take  the  soul  to  task,  and  to 
deal  roundly  with  our  own  hearts,  and  to  let  con- 
science have  its  full  work,  and  to  bring  the  soul  into 
spiritual  subjection  unto  God;  this  is  not  so  easy  a 
matter,  because  the  soul  out  of  self-love  is  loath  to 
enter  into  itself,  lest  it  should  have  other  thoughts  of 
itself  than  it  would  have  ;  David  must  bid  his  soul 
trust,  and  trust,  and  trust  again  before  it  will  yield. 
One  main  ground  of  this  difficulty,  is  that  contrary 
which  is  in  the  soul  by  reason  of  contrary  principles  : 
the  soul  so  far  as  it  is  gracious,  commands,  so  far 
as  it  is  rebellious,  resists,  which  drew  holy  Austin 
to  a  kind  of  astonishment:  "  The  soul  commands 
the  body  and  it  yields,  saith  he,  it  commands  itself, 
and  is  resisted  by  itself;  it  commands  the  hand  to 
move,  and  it  moveth  with  such  an  unperceivable 
quickness  that  you  can  discern  no  distance  betwixt 
the  command  and  the  motion:  Whence  comes  this? 
but  because  the  soul  perfectly  wills  not,  and  per- 
fectly enjoins  not  that  which  is  good,  and  so  far 
forth  as  it  fully  wills  not,  so  far  it  holds  back." 
There  should  be  no  need  of  commanding  the  soul  if 
it  were  perfect,  for  then  it  would  be  of  itself,  what 
it  now  commandeth.  If  David  had  gotten  his  soul 
at  perfect  freedom  at  the  first,  he  needed  not  have 
repeated  his  charge  so  often  upon  it.     But  the  soul 


THE    soul's    conflict.  141 

naturally  sinks  downward,  and  therefore  had  need 
often  to  be  wound  up. 

§  VIII.  7.  We  should  therefore  labour  to  brmg  our 
souls,  as  David  doth  here,  to  a  firm  and  peremptory 
resolution,  and  not  stand  wavering,  and  as  it  were 
equally  balanced  betwixt  God  and  other  things;  but 
enforce  our  souls,  we  shall  get  little  ground  of  infi- 
delity else ;  drive  your  souls  therefore  to  this  issue, 
either  to  rely  upon  God,  or  else  to  yield  up  itself  to 
the  present  grievance  ;  if  by  yielding  it  resolves  to  be 
miserable,  there's  an  end;  but  if  it  desires  rest,  then 
let  it  resolve  upon  this  only  way,  to  trust  in  God: 
and  well  may  the  soul  so  resolve,  because  in  God 
there  are  grounds  of  quieting  the  soul,  above  all  that 
may  unsettle  it ;  in  him  there  is  both  worth  to  satisfy, 
and  strength  to  support  the  soul.  The  best  way  to 
maintain  inward  peace, is  to  settle  and  fix  our  thoughts 
upon  that  which  will  make  us  better,  till  we  find  our 
hearts  warmed  and  wrought  upon  thereby,  and  then, 
as  the  prophet  speaks,  God  ivill  keep  us  in  peace: 
peace,  that  is,  in  perfect  and  abundant  peace.  Isaiah 
xxvi.  3.  This  resohition  stayed  Job,  that  though 
God  should  kill  him,  yet  he  resolved  to  trust  in  him. 
Answerable  to  our  resolution  is  our  peace :  the  more 
resolution  the  more  peace  ;  irresolution  of  itself  with- 
out any  grievance  is  full  of  disquiet;  it  is  an  unsafe 
thing  always  to  begin  to  live:  to  be  always  cheapen- 
ing and  paltering  with  God :  come  to  this  point  once, 
trust  God  I  ought,  therefore  trust  God  I  will,  come 
what  may  or  will. 

And  it  is  good  to  renew  our  resolutions  again  and 
again:  for  every  new  resolution  brings  the  soul  closer 
to  God,  and  gets  further  in  him,  and  brings  fresh 
strength  from  him;  which  if  we  neglect,  our  corrup- 
tion joining  with  outward  hindrances  will  carry  us 
further  and  further  backward,  and  this  will  double, 
yea,  multiply  our  trouble  and  grief  to  recover  our- 
selves again;  we  have  both  wind  and  tide  against  us; 
we  are  going  up  the  hill,  and  therefore  had  need  to 
arm  ourselves  with  resolution.  Since  the  fall,  the 
motion  of  the  soul  upward,  as  of  heavy  bodies,  is  vio- 


142  THE  soul's  conflict. 

lent;  in  regard  of  corruption  which  weighs  it  down- 
ward, and  therefore  all  enforcement  is  little  enough: 
oppose  therefore  with  David  all  invincible  resolution, 
and  then  doubt  not  of  prevailing ;  if  we  resolve  in 
God's  power  and  not  our  own,  and  be  stronp^  in  the 
Lord,  Eph.  vi.  10,  and  not  in  ourselves,  then  it  mat- 
ters not  what  our  troubles  or  temptations  be  either 
from  within,  or  without,  for  trust  in  God  at  length 
will  triumph. 

Here  is  a  great  mercy,  that  when  David  had  a  little 
let  go  his  hold  of  God,  yet  God  would  not  let  go  his 
hold  of  him,  but  by  a  spirit  of  faith  draws  him  back 
again  to  himself;  God  turns  us  into  him,  and  then 
we  return.  Turn  us  «^«2n,  saith  the  Psalmist,  cause 
thy  face  to  shine  upon  us  and  we  shall  be  saved. 
Psalm  Ixxx.  19.  When  the  soul  leaves  God  once,  it 
loses  its  way,  and  itself;  and  never  returns  till  God 
recalls  it  again.  If  moral  principles,  cherished  and 
strengthened  by  good  education,  will  enable  the  soul 
against  vicious  inclinations,  so  that  though  some  in- 
fluence of  the  heavens  work  upon  the  air,  and  the  air 
upon  the  spirits,  and  the  spirits  upon  the  humours, 
and  these  incline  the  temper,  and  that  inclines  the 
soul  of  a  man  such  and  such  ways,  yet  breeding  in  the 
more  refined  sort  of  civil  persons,  will  much  prevail  to 
draw  them  another  way ;  what  then  may  we  think  of 
this  powerful  grace  of  faith  which  is  altogether  super- 
natural ?  Will  not  this  carry  the  soul  above  all  natu- 
ral inclinations  whatsoever  (though  strengthened  by 
outward  occasions),  if  we  resolve  to  put  it  to  it.  Da- 
vid was  a  king  of  other  men,  but  here  he  shows  that 
he  was  a  king  of  himself.  What  benefit  is  it  for  a 
man  to  be  ruler  over  all  the  world,  and  yet  remain  a 
slave  to  himself? 

§  IX.  8.  Again,  David  here  doth  not  only  resolve, 
hwt  presently  takes  up  his  soul  before  it  strayed  too 
far  from  God;  the  further  and  the  longer  the  soul 
wanders  from  God,  the  more  it  entangles  itself,  and 
the  thicker  darkness  will  cover  the  soul,  yea,  the 
loather  it  is  come  to  God  again,  being  ashamed  to 
look  God  in  the  face  after  discontinuing  of  acquain- 


THE  soul's   conflict.  143 

tance  with  him ;  nay,  the  stronger  the  league  grows 
betwixt  sin  and  the  soul,  and  the  more  there  groweth 
a  kind  of  suitableness  betwixt  the  soul  and  sin ;  too 
long  giving  way  to  base  thoughts  and  affections,  dis- 
covers too  much  complacency  and  liking  of  sin.  If 
we  once  give  way,  a  little  grief  will  turn  into  bitter 
sorrow,  and  that  into  a  settled  pensiveness  and  hea- 
viness of  spirit,  fear  will  grow  into  astonishment, 
and  discouragement  into  despair;  if  ever  we  mean  to 
trust  God,  Avhy  not  now  ?  How  many  are  taken 
away  in  their  offers  and  essays,  before  they  have  pre- 
pared their  hearts  to  cleave  unto  God  ?  The  sooner 
we  give  up  ourselves  to  the  Lord,  the  sooner  we 
know  upon  what  terms  we  stand,  and  the  sooner  we 
provide  for  our  best  security,  and  have  not  our  grounds 
of  comfort  to  seek  when  we  shall  stand  most  in  need 
of  them.  Time  will  salve  up  grief  in  the  meanest  of 
men ;  reason  in  those  that  will  suffer  themselves  to  be 
ruled  thereby,  will  cure,  or  at  least  stay  the  fits  of  it 
sooner :  but  faith  if  we  stir  it  up,  will  give  our  souls 
no  rest,  until  it  hath  brought  us  to  our  true  rest,  that 
is  to  God :  therefore  we  should  press  the  heart  for- 
ward to  God  present,  that  Satan  make  not  the  rent 
greater. 

Lastly,  here  we  see,  that  though  the  soul  be  over- 
borne by  passion  for  a  time,  yet  if  grace  hath  once 
truly  seasoned  it,  it  loill  ivork  itself  into  freedom 
again;  grace  as  oil  will  be  above.  The  eye  when 
any  dust  falls  into  it,  is  not  more  tender  and  unquiet, 
till  it  be  wrought  out  again,  than  a  gracious  soul  is 
being  once  troubled :  the  spirit  as  a  spring  will  be 
cleansing  of  itself  more  and  more  ;  whereas  the  heart 
of  a  carnal  man  is  like  a  standing  pool,  whatsoever  is 
cast  into  it,  there  it  rests :  trouble  and  disquietness  in 
him  are  in  their  proper  place ;  it  is  proper  for  the  sea 
to  rage  and  cast  up  dirt ;  God  hath  set  it  down  for  an 
eternal  rule,  that  vexation  and  sin  shall  be  insepa- 
rable. Happiness  and  rest  were  severed  from  sin  in 
heaven  when  the  angels  fell,  and  in  Paradise  when 
Adam  fell,  and  will  remain  for  ever  separated,  until 
the  breach  be  made  up  by  faith  in  Christ.  Gen.  iii. 


144  THE  soul's  conflict. 

CHAPTER  XVI. 

OF    TRUST    IN   god:    GROUNDS    OP    IT;    ESPECIALLY    HIS    PROVIDENCE. 

But  to  come  nearer  to  the  unfolding  of  this  trusting 
in  God,  which  David  useth  here  as  a  remedy  against 
all  distempers:  Howsoever  confidence  and  trust  be 
an  affection  of  nature,  yet  by  the  Spirit's  sanctifying 
and  carrying  it  to  the  right  object,  it  becomes  a 
grace  of  wonderful  use.  In  the  things  of  this  life 
usually  he  that  hopes  most  is  the  most  unwise  man ; 
he  being  most  deceived  that  hopes  most,  because 
he  trusts  in  that  which  is  uncertain,  and  therefore  de- 
ceitful hope  is  counted  but  the  dream  of  a  Avaking 
man.  But  in  religion  it  is  far  otherwise;  here,  hope 
is  the  main  supporting  grace  of  the  soul,  springing 
from  faith  in  the  promises  of  God. 

Trust  and  hope  are  often  taken  in  the  same  sense, 
though  a  distinction  betwixt  them  hath  sometimes  its 
use :  faith  looks  to  the  word  promising,  hope  to  the 
thing  promised  in  the  word ;  faith  looks  to  the  autho- 
rity of  the  promiser,  hope  (especially)  to  the  goodness 
of  the  promise;  faith  looks  upon  things  as  present, 
hope  as  to  come  hereafter.  God  as  the  first  truth  is 
that  which  faith  relies  on,  but  God  as  the  chief  good 
is  that  which  hope  rests  on:  trust  or  confidence  is 
nothing  else,  but  the  strength  of  hope;  if  the  thing 
hoped  for  be  deferred,  then  of  necessity  it  enforces 
waiting,  and  waiting  is  nothing  else  but  hope  and 
trust  lengthened. 

Howsoever  there  may  be  use  of  these  and  such  like 
distinctions,  yet  usually  they  are  taken  promiscuously, 
especially  in  the  Old  Testament.  The  nature  and  use 
of  faith  is  set  out  by  terms  of  staying,  resting,  lean- 
ing, rolling  ourselves  upon  God,  &c.,  which  come  all 
to  one,  and  therefore  we  forbear  any  further  curious 
distinction. 

Now  seeing  trusting  in  God  is  a  remedy  against 
all  distempers,  it  is  necessary  that  we  should  bring  the 


THE  soul's  conflict,  145 

object  and  the  act  (God  and  the  soul)  together;  for 
effecting  of  which  it  is  good  to  know  something  con- 
cerning God  and  something  concerning  trust.  God 
is  only  the  fit  object  of  trust,  he  hath  all  the  proper- 
ties of  that  which  should  be  trusted  on ;  a  man  can 
be  in  no  condition  wherein  God  is  at  a  loss  and  can- 
not help  him;  if  comforts  be  wanting,  he  can  create 
comforts,  not  only  out  of  nothing  but  out  of  discomforts; 
he  made  the  whale  that  swallowed  up  Jonas  a  means 
to  bring  him  to  the  shore.  Jonah  i.  17.  The  sea  was 
a  wall  to  the  Israelites  on  both  sides:  the  devouring 
flames  were  a  great  refreshing  to  the  three  children 
in  the  fiery  furnace,  Dan.  iii. ;  that  trouble  which  we 
think  will  swallow  us  up,  may  be  a  means  to  bring  us 
to  our  haven;  so  mis^hty  is  God  in  power,  and  so  ex- 
cellent in  workins^.  Isaiah  xxviii.  29.  God  then,  and 
God  only  is  a  fit  foundation  for  the  soul  to  build  itself 
upon,  for  the  firmer  the  foundation  is,  the  stronger 
will  the  building  be,  therefore  those  that  will  build 
high  must  dig  deep :  the  higher  the  tree  riseth,  the 
deeper  the  root  spreadeth  and  fasteneth  itself  below. 
So  it  is  in  faith,  if  the  foundation  thereof  be  not  firm, 
the  soul  cannot  build  itself  strongly  upon  it;  faith 
hath  a  double  principle  to  build  on,  either  a  principle 
of  being,  or  a  principle  of  knowing;  the  principle  of 
being  is  God  himself,  the  principle  of  knowing  is  God's 
word,  whereby  God  cometh  forth  {out  of  that  hidden 
light  ivhich  none  can  attain  unto)  and  discovereth 
his  meaning  towards  us  for  our  good. 

This  then  must,  1.  be  supposed  for  a  ground,  that 
there  is  a  God,  and  that  God  is,  that  is,  hath  a  full 
and  eternal  being  and  giveth  a  being,  and  an  order  of 
being,  to  all  things  else;  some  things  have  only  a 
being,  some  things  life  and  being,  some  things  sense, 
&c.  and  some  things  have  a  more  excellent  being,  in- 
cluding all  the  former,  as  the  being  of  creatures  indued 
with  reason;  if  God  had  not  a  being,  nothing  else 
could  be :  in  things  subordinate  one  to  another,  take 
away  the  first,  and  you  take  away  all  the  rest:  there- 
fore this  proposition  (God  is)  is  the  first  truth  of  all, 
and  if  this  were  not,  nothing  else  should  be :  as  we 

10 


146 

see  if  the  heavenly  bodies  do  not  move,  there  is  no 
motion  here  below. 

2.  In  the  divine  nature  or  being,  there  is  a  subsist- 
ing of  three  persons,  every  one  to  set  out  unto  us,  as 
fitted  for  us  to  trust  in;  the  Father  as  a  Creator^  the 
Son  as  a  Redeemer,  the  Holy  Ghost  as  a  Comforter, 
and  all  this  in  reference  to  us:  God  in  the  first  person 
hath  decreed  the  great  work  of  our  salvation,  and  all 
things  tending  to  the  accomplishment  of  it :  God  in  the 
second  person  hath  exactly  and  fully  answered  that 
decree  and  plot,  in  the  work  of  our  redemption ;  God 
in  the  third  person  discovers  and  applies  all  unto  us, 
and  fits  us  for  communion  with  the  Father  and  the 
Son  from  whom  he  proceeds. 

3.  God  cannot  be  comfortably  thought  upon  out  of 
Christ  our  Mediator,  in  whom  he  was  reconciling  the 
world  to  himself,  1  Cor.  v.  19,  as  being  a  friend  both 
to  God  and  us,  and  therefore  fit  to  bring  God  and  the 
soul  together,  being  a  middle  person  in  the  Trinity ; 
in  Christ  God's  nature  becomes  lovely  to  us,  and  ours 
to  God:  otherwise  there  is  an  utter  enmity  betwixt 
his  pure  and  our  impure  nature :  Christ  hath  made 
up  the  vast  gulf  between  God  and  us ;  there  is  nothing 
more  terrible  to  think  on,  than  an  absolute  God  out 
of  Christ. 

4.  Therefore  for  the  better  drawing  of  us  to  trust 
in  God,  we  must  conceive  of  him  under  the  sweet  re- 
lation of  a  father ;  God's  nature  is  fatherly  now  unto 
us,  and  therefore  lovely. 

5.  And  for  further  strengthening  our  faith  it  is 
needful  to  consider  what  excellence  the  Scripture 
giveth  unto  God,  answerable  to  all  our  necessities, 
what  sweet  names  God  is  pleased  to  be  known  unto 
us  by  for  our  comfort,  as  a  merciful,  gracious,  long- 
suffering  God,  &c.  Exod.  xxxiv.  6. 

When  Moses  desired  to  see  the  glory  of  God,  God 
thus  manifested  himself,  in  the  way  of  goodness, 
I  will  make  all  my  goodness  pass  before  thee.  Exod. 
xxxiii.  16. 

Whatsoever  is  good  in  the  creature  is  first  in  God 
as  a  fountain;  and  it  is  in  God  in  a  more  eminent 


THE  soul's   conflict.  147 

manner  and  fuller  measure.  All  grace  and  holiness, 
all  sweetness  of  affection,  all  power  and  wisdom,  &c. 
as  it  is  in  him,  so  it  is  from  him,  and  we  come  to  con- 
ceive these  properties  to  be  in  God,  1.  by  feeling  the 
comfort  and  power  of  them  in  ourselves;  2.  by  ob- 
serving these  things  in  their  measure  to  be  in  the 
best  of  the  creatures,  whence  we  arise  to  take  notice 
of  what  grace  and  what  love,  what  strength  and  wis- 
dom, &c.  is  in  God,  by  the  beams  of  these  which 
we  see  in  his  creature,  with  adding  in  our  thoughts 
fulness  peculiar  to  God,  and  abstracting  imperfection, 
incident  to  the  creature ;  for  that  is  in  God  in  the 
highest  degree,  the  sparkles  Avhereof  are  in  us. 

6.  Therefore  is  it  fit  that  unto  all  other  eminences 
in  God,  we  should  strengthen  our  faith  by  considering 
those  glorious  singularities,  which  are  altogether  in- 
communicable to  the  creature,  and  which  give  strength 
to  his  other  properties,  as  that  God  is  not  only  gra- 
cious and  loving,  powerful,  ivise,  &c.,  but  that  he  is 
infinitely,  eternally,  and  unchangeably  so.  All  which 
are  comprised  in  and  drawn  from  that  one  name  Je- 
hovah, as  being  of  himself,  and  giving  a  being  to  all 
things  else,  of" nothing;  and  able  when  it  pieaseth 
him  to  turn  all  things  to  nothing  again. 

7.  As  God  is  thus,  so  he  makes  it  good  by  answer- 
able actions  and  dealing  towards  us,  by  his  continual 
providence  ;  the  consideration  whereof  is  a  great  stay 
to  our  faith,  for  by  this  providence  God  makes  use  of 
all  his  former  excellencies  for  his  people's  good:  for  the 
more  comfortable  apprehension  of  which  it  is  good  to 
know  that  God's  providence  is  extended  as  far  as  his 
creation.  Every  creature,  in  every  element  and  place 
whatsoever,  receiveth  a  powerful  influence  from  God, 
who  doth  what  pieaseth  him,bothin  Heaven  and  earth, 
in  the  sea,  and  all  places  ;  but  we  must  know,  God 
doth  not  put  things  into  a  frame,  and  then  leave  them 
to  their  own  motion,  as  we  do  clocks,  after  we  have 
once  set  them  right,  and  ships  after  we  have  once 
built  them,  commit  them  to  wind  and  waves ;  but 
as  he  made  all  things,  and  knows  all  things,  so,  by  a 


148  THE  soul's   conflict. 

continued  kind  of  creation,  he  preserves  all  things  in 
their  being  and  working,  and  governs  them  to  their 
ends;  he  is  the  first  mover  that  sets  all  the  wheels  of 
the  creature  working:  one  wheel  may  move  another, 
but  all  are  moved  by  the  first.  If  God  moves  not,  the 
clock  of  the  creature  stands.  If  God  should  not  up- 
hold things,  they  would  presently  fall  (to  nothing) 
from  whence  they  came.  If  God  should  not  guide 
things,  Satan's  malice,  and  man's  weakness  would 
soon  bring  all  to  confusion.  If  God  did  not  rule  the 
great  family  of  the  world,  all  would  break  and  fall 
to  pieces,  whereas  the  wise  providence  of  God  keep- 
eth  every  thing  on  its  right  hinges.  All  things  stand 
in  obedience  to  this  providence  of  God,  and  nothing 
can  withdraw  itself  from  under  it ;  if  the  creature 
withdraw  itself  from  one  order  of  providence,  it  falls 
into  another ;  if  man  (the  most  unruly  and  disordered 
creature  of  all)  withdraw  himself  from  God's  gracious 
government  of  him  to  happiness,  he  will  soon  fall  un- 
der God's  just  government  of  him  to  deserved  misery ; 
if  he  shakes  off  God's  sweet  yoke,  he  puts  himself 
under  Satan'sheavy  yoke,who,  as  God's  executioner, 
hardens  him  to  destruction ;  and  so  whilst  he  rushes 
against  God's  will  he  fulfils  it.  And  whilst  he  will 
not  willingly  do  God's  will,  God's  will  is  done  upon 
him  against  his  will. 

The  most  casual  things  fall  under  providence,  yea, 
the  most  disordered  thing  in  the  world,  sin,  and  (of 
sins  the  most  horrible  that  ever  the  sun  beheld)  the 
crucifying  of  the  Lord  of  life,  was  guided  by  a  hand 
of  providence  to  the  greatest  good.  For  that  which  is 
casual  in  regard  of  a  second  cause,  is  not  so  in  regard 
of  the  first,  whose  providence  is  most  clearly  seen  in 
casual  events  that  fall  out  by  accident,  for  in  these 
the  effect  cannot  be  ascribed  to  the  next  cause ;  God  is 
said  to  kill  him,  who  was  unwarily  slain  by  the  falling 
of  an  axe  or  some  instrument  of  death.  Deut.  xix.  5. 

And  though  man  hath  a  freedom  m  working,  and 
of  all  men,  the  hearts  of  kings  are  most  free,  yet  even 
these  are  guided  by  an  overruling  power,  Prov.  xxi. 


THE  soul's  conflict.  149 

1,  as  the  rivers  of  water  are  carried  in  their  channels, 
Avhither  skilful  men  list  to  lead  them. 

For  settling  of  our  faith  the  more,  God  taketh  liberty 
in  using  weak  means,  to  great  purposes,  and  setting 
aside  more  likely  and  able  means,  yea,  sometimes  he 
altogether  disableth  the  greatest  means,  and  worketh 
often  by  no  means  at  all.  It  is  not  for  want  of 
power  in  God,  but  from  abundance  and  multiplying 
of  his  goodness  that  he  useth  any  means  at  all !  there 
is  nothing  that  he  doth  by  means,  but  he  is  able  to  do 
without  means. 

Nay,  God  often  bringeth  his  will  to  pass  by  cross- 
ing the  course  and  stream  of  means,  to  show  his  own 
sovereignty,  and  to  exercise  our  dependence ;  and 
maketh  his  very  enemies,  the  accomplishers  of  his 
own  will,  and  so,  to  bring  about  that  which  they  op- 
pose most.  Hence  it  is  that  we  believe  under  hope 
against  hope.  Psalm  cxxxv.  6. 

But  we  must  know,  God's  manner  of  guiding  things 
is  without  prejudice  of  the  proper  working  of  the 
things  themselves  •,  he  guideth  them  sweetly  accord- 
ing to  the  instincts  he  hath  put  into  them ;  for, 

1.  He  furnishes  creatures  with  a  virtue  and  power 
to  work,  and  likewise  with  a  manner  of  working  suit- 
able to  their  own  nature,  as  it  is  proper  for  a  man 
when  he  works,  to  work  with  freedom,  and  other 
creatures  by  natural  instinct,  &c. 

2.  God  maintaineth  both  the  power  and  manner  of 
working,  and  perfecteth  and  accomplisheth  the  same 
by  acting  of  it,  being  nearer  to  us  in  all  we  do,  than 
we  are  to  ourselves.  3.  He  applies  and  stirs  up  our 
abilities  and  actions,  to  this  or  that  particular,  as  he 
seeth  best.  4.  He  suspends  or  removes  the  hinder- 
ances  of  all  actions,  and  so,  powerfully,  wisely,  and 
sweetly  orders  them  to  his  own  ends.  When  any  evil 
is  intended,  God  either  puts  bars  and  lets  to  the  exe- 
cution of  it,  or  else  limiteth  and  boundeth  the  same, 
both  in  regard  of  time  and  measure,  so  that  our  ene- 
mies either  shall  not  do  the  evil  at  all,  or  else  not  so 
long  a  time,  or  not  in  such  a  height  of  mischief,  as 
their  malice  would  carry  them  to;  the   rod  of  the 


150  THE  soul's  conflict, 

loiched  may  light  upon  the  hack  of  the  righteous, 
Psal.  cxxv.  3,  but  it  shall  not  rest  there  ;  God  knows 
how  to  take  our  enemies  off,  sometimes  by  changing, 
or  stopping  their  wills,  by  offering  considerations  of 
some  good  or  ill,  danger  or  profit  to  them ;  sometimes 
by  taking  away,  and  weakening  all  their  strength,  or 
else  by  opposing  an  equal  or  greater  strength  against 
it.  All  the  strength  our  enemies  have  rests  in  God : 
who  if  he  denies  concourse  and  influence,  the  arm  of 
their  power  (as  Jeroboam's,  when  he  stretched  it  out 
against  the  prophet)  shrinks  up  presently. 

God  is  not  only  the  cause  of  things  and  actions, 
but  the  cause  likewise  of  the  cessation  of  them,  why 
they  fall  not  out  at  all.  God  is  the  cause  why  things 
are  not,  as  well  as  why  they  are ;  the  cause  why  men 
favour  us  not,  or,  when  they  do  favour  us,  want  pre- 
sent wisdom  and  ability  to  help  us,  is  from  God's 
withdrawing  the  concurrence  of  his  light  and  strength 
from  them.  If  a  skilful  physician  does  us  no  good,  it 
is  because  it  pleaseth  God  to  hide  the  right  way  of 
curing  at  that  time  from  him.  Which  should  move 
us  to  see  God  in  all  that  befalls  us,  who  hath  suffi- 
cient reason,  as  to  do  what  he  doth,  so  not  to  do 
what  he  doth  not,  to  hinder,  as  well  as  to  give  way. 

The  God  of  spirits  hath  an  influence  into  the  spirits 
of  men,  into  the  principles  and  springs  of  all  actions ; 
otherwise  he  could  not  so  certainly  foretell  things  to 
come.  God  had  a  work  in  Absalom's  heart  in  that 
he  refused  the  best  counsel;  there  is  nothing  inde- 
pendent of  him,  who  is  the  mover  of  all  things,  and 
himself  unmoveable. 

Nothing  so  high  that  is  above  his  providence ;  no- 
thing so  low,  that  is  beneath  it ;  nothing  so  large,  but 
is  bounded  by  it ;  nothing  so  confused,  but  God  can 
order  it ;  nothing  so  bad,  but  he  can  draw  good  out  of 
it;  nothing  so  wisely  plotted,  but  God  can  disappoint 
it,  as  Ahitophel's  counsel;  nothing  so  simply  and  un- 
politically  carried,  but  he  can  give  a  prevailing  issue 
unto  it ;  nothing  so  freely  carried,  in  regard  of  the 
next  cause,  but  God  can  make  it  necessary  in  regard 
of  the  event;  nothing  so  natural,  but  he  can  suspend  it 


THE    soul's    conflict.  151 

in  regard  of  operation,  as  heavy  bodies  from  sinking, 
fire  from  burning,  &c. 

It  cannot  but  bring  strong  security  to  the  soul,  to 
know  that  in  all  variety  of  changes  and  intercourse 
good  and  bad  events,  God  and  our  God,  hath  such  a 
disposing  hand.  Whatsoever  befalls  us,  all  serves  to 
bring  God's  electing  love,  and  our  glorification  to- 
gether, God's  providence  serveth  his  purpose  to  save 
us.  All  sufferings,  all  blessings,  all  ordinances,  all 
graces,  all  common  gifts,  nay,  our  very  falls,  yea,  Sa- 
tan himself  with  all  his  instruments,  as  over-mastered, 
and  ruled  by  God,  have  this  injunction  upon  them  to 
further  God's  good  intendment  to  us  and  a  prohibi- 
tion to  do  us  no  harm.  Augustus  taxed  the  world 
for  civil  ends,  but  God's  providence  used  this  as  a 
means  for  Christ  to  be  born  at  Bethlehem.  Esther  vi. 
1.  Ahasuerus  could  not  sleep,  and  thereupon  calls 
for  the  chronicles,  the  reading  of  which  occasioned 
the  Jews'  delivery.  God  oft  disposeth  little  occasions 
to  great  purposes.  And  by  those  very  ways  whereby 
proud  men  have  gone  about  to  withstand  God's 
counsels,  they  have  fulfilled  them,  as  we  see  in  the 
story  of  Joseph  and  Moses,  in  the  thing  wherein 
they  dealt  proudly ^  He  ivas  above  them.  Exod.  x.  11. 


CHAPTER  XVII. 

OF  GRACES  TO  BE  EXERCISED  IN  RESPECT  OF  DIVINE  PROVIDENCE. 

We  are  under  a  providence  that  is  above  our  own ; 
which  should  be  a  ground  unto  us,  of  exercising  those 
graces  that  tend  to  settle  the  soul  in  all  events.     As, 

1.  Hence  to  lay  our  hand  upon  our  mouths,  and 
command  the  soul  an  holy  silence,  not  daring  to  yield 
to  the  least  rising  of  our  hearts  against  God.  /  was 
dumb,  and  opened  not  my  mouth,  because  thou  didst 
it,  Psalm  xxxix.  9,  saith  David.  Thus  Aaron  when 
he  had  lost  his  two  sons,  both  at  once,  and  that  by 
fire.  Lev.  x.  1,2,  and  by  fire  from  heaven,  which 
carried  an  evidence  of  God's  great  displeasure  with 


152  THE  soul's  conflict. 

it,  yet  held  his  peace.  In  this  silence  and  hope  is  owr 
strength.  Flesh  and  blood  is  prone  to  expostulate 
with  God,  and  to  question  his  dealing,  as  we  see  in 
Gideon,  Jeremy,  Asaph,  Habakuk,  and  others,  If  the 
Lord  be  ivith  us,  why  then  is  all  this  befallen  us? 
but  after  some  struggling  between  the  flesh  and  the 
spirit  the  conclusion  will  be,  yet  howsoever  matters 
go,  God  is  good  to  Israel.  Psalm  Ixxiii.  1.  Where  a 
fearful  spirit,  and  a  melancholy  temper,  a  weak  judg- 
ment, and  a  scrupulous  and  raw  conscience  meet  in 
one,  there  Satan  and  his,  together  with  men's  own 
hearts,  which  like  sophisters  are  continually  cavilling 
against  themselves,  breed  much  disquiet,  and  make 
the  life  uncomfortable.  Such  therefore  should  have 
a  special  care  as  to  grow  in  knowledge,  so  to  stick 
close  to  sure  and  certain  grounds,  and  bring  their 
consciences  to  the  rule.  Darkness  causeth  fears. 
The  more  light,  the  more  confidence.  When  we 
yield  up  ourselves  to  God,  we  should  resolve  upon 
quietness,  and  if  the  heart  stirs,  presently  use  this 
check  of  David,  Why  art  thou  disquieted? 

God's  ways  seem  oft  to  us  full  of  contradictions, 
because  his  course  is  to  bring  things  to  pass  by  con- 
trary means.  There  is  a  mystery  not  only  in  God's 
decree  concerning  man's  eternal  estate,  but  likewise 
in  his  providence,  as  why  he  should  deal  unequally 
with  men,  otherwise  equal.  His  judgments  are  a 
great  depth,  which  we  cannot  fathom,  but  they  will 
swallow  up  our  thoughts  and  understandings.  God 
oft  wraps  himself  in  a  cloud,  and  will  not  be  seen  till 
afterward.  Where  we  cannot  trace  him,  we  ought 
with  Saint  Paul  to  admire  and  adore  him.  When  we 
are  in  heaven,  it  will  be  one  part  of  our  happiness,  to 
see  the  harmony  of  those  things  that  seem  now  con- 
fused unto  us.  All  God's  dealings  will  appear  beau- 
tiful in  their  due  seasons,  though  we  for  the  present 
see  not  the  contiguity  and  linking  together  of  one 
thing  with  another. 

2.  Hence  likewise  proceeds  a  holy  resigning  of  our- 
selves to  God,  toho  doth  all  things  according  to  the 
counsel  of  his  own  will.     His  will  is  a  wise  will,  it 


THE  soul's  conflict.  153 

is  guided  by  counsel,  a  sovereign  prevailing  will. 
The  only  way  to  have  our  will  is  to  bring  it  to  God's 
will,  if  we  could  delight  in  him,  we  should  have  our 
hearths  desire.  Thus  David  yields  up  himself  to  God ; 
Here  I  am,  let  the  Lord  deal  with  me  as  seemeth 
good  unto  him.  2  Sam.  xv.  26.  And  thus  Eli,  when 
God  foretold  by  Samuel  the  ruin  of  his  house,  quiets 
himself,  //  is  the  Lord,  let  hi?n  do  what  seemeth  him 
good.  1  Sam.  iii.  18.  Thus  our  blessed  Saviour  stays 
himself,  Not  my  ivill,  but  thy  loill  he  done.  And 
thus  the  people  of  God,  when  Paul  was  resolved  to 
go  to  Jerusalem,  submitted,  saying.  The  ivill  of  the 
Lord  be  done.  Acts  xxi.  14;  a  speech  fit  to  proceed 
out  of  the  heart  and  mouth  of  a  Christian. 

We  may  desire  and  long  after  a  change  of  our  con- 
dition, when  we  look  upon  the  grievance  itself,  but 
yet  remember  still  that  it  be  with  reservation,  Avhen 
we  look  upon  the  will  of  God,  as,  Hoiv  long,  I^ord, 
holy  and  true,  &c.  Rev.  vi.  10.  Out  of  inferior  rea- 
sons we  may  with  our  Saviour  desire  a  removal  of  the 
cup ;  but  when  we  look  to  the  supreme  reason  of  rea- 
sons, the  will  of  God,  here  we  must  stoop  and  kiss 
the  rod.  Thus  humbling  ourselves  under  his  mighty 
hand,  which  by  murmuring  and  fretting  we  may 
make  more  heavy,  but  not  take  off,  still  adding  new 
guilt  and  pulling  on  new  judgments. 

3.  The  way  patiently  to  suffer  God's  will,  is  to 
inure  ourselves  first  to  do  it.  Passive  obedience 
springs  from  active.  He  that  endures  any  thing  will 
endure  it  quietly,  when  he  knows  it  is  the  will  of  God, 
and  considers  that  whatever  befalls  him  comes  from 
his  good  pleasure.  Those  that  have  not  inured  them- 
selves to  the  yoke  of  obedience,  will  never  endure 
the  yoke  of  suffering,  they  fume  and  rage,  as  a  wild 
boar  in  a  net,  as  the  prophet  speaks.  It  is  worth 
the  considering,  to  see  two  men  of  equal  parts  under 
the  same  cross,  how  quietly  and  calmly  the  one  that 
establisheth  his  soul  on  Christ  will  bear  his  afflic- 
tions, whereas  the  other  rageth  as  a  fool,  and  is  more 
beaten. 

Nothing  should  displease  us  that  pleaseth  God; 


154  THE  soul's  conflict. 

neither  should  any  thing  be  pleasing  to  us  that  dis- 
pleaseth  him.  This  conformity  is  the  ground  of  com- 
fort. Our  own  will  takes  away  God,  as  much  as  in 
it  lies.  If  we  acknowledge  God  in  all  our  waysy  he 
will  direct  our  paths,  and  lead  us  in  the  way  that  we 
should  go.  Prov.  iii.  6.  The  quarrel  betwixt  God 
and  us  is  taken  up,  when  his  will  and  our  will  are 
one  ;  when  we  have  sacrificed  ourselves,  and  our  wills 
unto  God ;  when,  as  he  is  highest  in  himself,  so  his 
will  hath  the  highest  place  in  our  hearts.  We  find 
by  experience,  that  when  our  wills  are  so  subdued,  that 
we  delight  to  do  what  God  would  have  us  do,  and  to 
be  what  God  would  have  us  be,  that  then  sweet  peace 
presently  riseth  to  the  soul. 

When  we  can  say,  Lord,  if  thou  wilt  have  me  poor 
and  disgraced,  I  am  content  to  be  so :  if  thou  wilt 
have  me  serve  thee  in  this  condition  I  am  in,  I  will 
gladly  do  so.  It  is  enough  to  me  that  thou  wouldst 
have  it  so.  I  desire  to  yield  readily,  humbly,  and 
cheerfully,  to  thy  disposing  providence.  Thus  a  godly 
man  says  Jimen  to  God's  Jirnen,  and  puts  his  Jiat  and 
placet  to  God's.  As  the  sea  turns  all  rivers  into  its 
own  relish,  so  he  turns  all  to  his  own  spirit,  and  makes 
whatsoever  befalls  him  an  exercise  of  some  virtue.  A 
heathen  could  say,  that  calamities  did  rule  over  men, 
but  a  wise  man  hath  a  spirit  overruling  all  calamities ; 
much  more  a  Christian.  For  a  man  to  be  in  this 
estate  is  to  enjoy  heaven  in  the  world  under  heaven; 
God's  kifigdom  comes  where  his  will  is  thus  done 
and  sufi'ered. 

None  feel  more  sweet  experience  of  God's  provi- 
dence than  those  that  are  most  resolute  in  their  obe- 
dience. After  we  have  given  glory  to  God  in  relying 
upon  his  wisdom,  power,  and  truth,  we  shall  find  him 
employing  these  for  our  direction,  assistance,  and 
bringing  about  of  things  to  our  desired  issue,  yea, 
above  whatever  we  looked  for,  or  thought  of. 

In  all  cases  that  fall  out,  or  that  we  can  put  to 
ourselves,  as  in  case  of  extremity,  opposition,  strange 
accidents,  desertion,  and  damps  of  spirit,  &c.  here  we 
may  take  sanctuary,  that  we  are  in  covenant  with 


THE  soul's  conflict.  155 

him  who  sits  at  the  stern,  and  rules  all,  and  hath 
committed  the  government  of  all  things  to  his  Son, 
our  brother,  our  Joseph,  the  second  person  in  heaven. 
We  may  be  sure  no  hurt  shall  befall  us,  that  he  can 
hinder;  and  what  cannot  he  hinder  that  hath  the 
keys  of  hell  and  of  death?  unto  whom  we  are  so 
near  that  he  carries  our  names  in  his  breast,  and  on 
his  shoulders,  as  the  high  priest  did  those  of  the 
twelve  tribes.  Though  his  church  seems  a  widow 
neglected,  yet  he  will  make  the  world  know  that  she 
hath  a  husband  who  will  right  her  in  his  good  time. 

But  it  may  be  demanded,  What  course  is  to  be 
taken  for  guidance  of  our  lives  in  particular  ac- 
tions, ivherein  doubts  viay  arise  what  is  most  agree- 
able to  the  will  of  God? 

1.  We  must  not  put  all  carelessly  upon  a  provi- 
dence but  first  consider  what  is  our  part,  and  so  far 
as  God  prevents  us  with  light,  and  affords  us  helps 
and  means,  we  must  not  be  failing  in  our  duty.  We 
should  neither  outrun,  nor  be  wanting  to  providence. 
But  in  perplexed  cases,  where  the  reasons  on  both 
sides  seem  to  be  equally  balanced,  see  whether  part 
make  more  for  the  main  end,  the  glory  of  God,  the 
service  of  others,  and  advancement  of  our  own  spi- 
ritual good.  Some  things  are  so  clear  and  even,  that 
there  is  not  a  best  between  them,  but  one  may  be 
done  as  well  as  the  other,  as  when  two  ways  equally 
tend  to  one  and  the  same  place. 

2.  We  are  not  our  own,  and  therefore  must  not  set 
up  ourselves.  We  must  not  consult  with  flesh  and 
blood  either  in  ourselves  or  others,  for  self-love  will 
deprave  all  our  actions,  by  setting  before  us  corrupt 
ends.  It  considers  not  what  is  best,  but  what  is 
safest.     By-respects  sway  the  balance  the  wrong  way. 

3.  When  things  are  clear,  and  God's  will  is  mani- 
fest, further  deliberation  is  dangerous,  and  for  the 
most  part  argues  a  false  heart ;  as  we  see  in  Balaam, 
who  though  he  knew  God's  mind,  yet  would  be  still 
consulting,  till  God  in  judgment  gave  him  up  to  what 
his  covetous  heart  led  him  unto.  A  man  is  not  fit  to 
deliberate  till  his  heart  be  purged  of  false  aims;  for 


156  THE  soul's  conflict. 

else  God  will  give  him  to  the  darkness  of  his  own 
spirit,  and  he  will  be  always  warping,  unfit  for  any 
bias.  Where  the  aims  are  good,  there  God  delight- 
eth  to  reveal  his  good  pleasure.  Such  a  soul  is  level 
and  suitable  to  any  good  counsel  that  shall  be  given, 
and  prepared  to  entertain  it.  In  what  measure  any 
lust  is  favoured,  in  that  measure  the  soul  is  darkened. 
Even  wise  Solomon,  whilst  he  gave  way  to  his  lust, 
had  like  to  have  lost  his  wisdom. 

We  must  look  to  our  place  wherein  God  hath  set 
us;  if  we  be  in  subjection  to  others,  their  authority 
ought  to  sway  with  us.  Neither  is  it  the  calling  of 
those  that  are  subjects,  to  inquire  over  curiously  into 
the  mysteries  of  government;  for  that,  both  in  peace 
and  war,  breeds  much  disturbance,  and  would  trouble 
all  designs. 

The  laws  under  which  we  live,  are  particular  de- 
terminations of  the  law  of  God  in  some  duties  of  the 
second  table.  For  example;  the  law  of  God  says, 
Exact  no  more  than  what  is  thy  due.  But  what  in 
particular  is  thy  due,  and  what  another  man's,  the 
laws  of  men  determine,  and  therefore  ought  to  be  a 
rule  unto  us  so  far  as  they  reach;  though  it  be  too 
narrow  a  rule  to  be  good  only  so  far  as  man's  laws 
guide  unto.  Yet  law  being  the  joint  reason  and  con- 
sent of  many  men  for  public  good,  hath  a  use  for 
guidance  of  all  actions  that  fall  under  the  same. 
Where  it  conflicts  not  against  God's  law,  what  is 
agreeable  to  law,  is  agreeable  to  conscience. 

The  law  of  God  in  the  due  enlargement  of  it,  to 
the  least  beginning  and  occasions,  is  exceeding  broad, 
and  allows  of  whatsoever  stands  with  the  light  of 
reason,  or  the  bonds  of  humanity,  civility,  &c.,  and 
whatsoever  is  against  these  is  so  far  against  God's 
law.  So  that  higher  rules  be  looked  to  in  the  first 
place,  there  is  nothing  lovely  or  praiseworthy  among 
men,  but  ought  to  be  seriously  thought  on. 

Nature  of  itself  is  wild  and  untamed,  and  impatient 
of  the  yoke;  but  as  beasts  that  cannot  endure  the 
yoke  at  first,  after  they  are  inured  awhile  unto  it  bear 
it  willingly,  and  carry  their  work  more  easily  by  it; 


THE  soul's  conflict.  157 

so  the  yoke  of  obedience  makes  the  Ufe  regular  and 
quiet.  The  meeting  of  authority  and  obedience  toge- 
ther maintains  the  order  and  peace  of  the  world. 

So  of  that  question. 

Though  bUndfold  obedience,  such  as  our  adversa- 
ries would  have,  be  such  as  will  never  stand  with 
somid  peace  of  conscience,  which  always  looks  to 
have  light  to  direct  it  (for  else  a  blind  conscience 
would  breed  blind  fears);  yet  in  such  doubtful  cases 
wherein  we  cannot  wind  out  ourselves,  we  ought  to 
light  our  candles  at  others  whom  we  have  cause  to 
think  by  their  place  and  parts  should  see  further  than 
we.  In  matters  of  outward  estate,  we  will  have  men 
skilful,  of  our  counsel;  and  Christians  would  find 
more  sound  peace,  if  they  would  advise  with  their 
godly  and  learned  pastors  and  friends.  Where  there 
is  not  a  direct  word,  there  is  place  for  the  counsel  of 
a  prudent  man.  And  it  is  a  happiness  for  them 
whose  business  is  much,  and  parts  not  large,  to  have 
the  benefit  of  those  that  can  give  aim,  and  see  further 
than  themselves.  The  meanest  Christian  understands 
his  own  way,  and  knows  how  to  do  things  with  bet- 
ter advantage  to  his  soul  than  a  graceless  though 
learned  man;  yet  is  still  glad  of  further  discovery. 
In  counsel  there  is  peace,  the  thoughts  being  thus  es- 
tablished. 

When  we  have  advised  and  served  God's  provi- 
dence in  the  use  of  means,  then  if  it  fall  out  other- 
wise than  we  look  for,  we  may  confidently  conclude, 
that  God  would  not  have  it  so,  otherwise  to  our  grief 
we  may  say,  it  was  the  fruit  of  our  own  rashness. 

Where  we  have  cause  to  think  that  we  have  used 
better  means  in  the  search  of  grounds,  and  are  more 
free  from  partial  affections  than  others,  there  we  may 
use  our  own  advice  more  safely.  Otherwise  what  we 
do  by  consent  from  others,  is  more  secure  and  less 
offensive,  as  being  more  countenanced. 

In  advice  with  others,  it  is  not  sufficient  to  be  gen- 
erally wise,  but  experienced  and  knowing  in  that  we 
ask,  which  is  an  honour  to  God's  gifts  where  we  find 
them  in  any  kind.      When  we  set  about  things  in 


158  THE  soul's  conflict. 

passion,  we  work  not  as  men  or  Christians,  but  in  a 
bestial  manner.  The  more  passion,  the  less  discre- 
tion; because  passion  hinders  the  sight  of  what  is  to 
be  done.  It  clouds  the  soul,  and  puts  it  on  to  action 
without  advisement.  Where  passions  are  subdued, 
and  the  soul  purged  and  cleared,  there  is  nothing  to 
hinder  the  impression  of  God's  Spirit ;  the  soul  is  fitted 
as  a  clean  glass  to  receive  light  from  above.  And 
that  is  the  reason  why  tnortijied  men  are  fittest  to 
advise  with  in  the  particular  cases  incident  to  a  Chris- 
tian life. 

After  all  advice,  extract  what  is  fittest,  and  what 
our  spirits  do  most  bend  unto:  for  in  things  that 
concern  ourselves,  God  affords  a  light  to  discern  out 
of  what  is  spoken,  what  best  suiteth  us.  And  every 
man  is  to  follow  most  what  his  own  conscience  (after 
information)  dictates  unto  him;  because  conscience  is 
God's  deputy  in  us,  and  under  God  most  to  be  re- 
garded, and  whosoever  sins  against  it,  in  his  own  con- 
struction sins  against  God.  God  vouchsafe th  every 
Christian  in  some  degree,  the  grace  oi  spiritual prw 
dence,  whereby  they  are  enabled  to  discern  what  is 
fittest  to  be  done  in  things  that  fall  within  their  com- 
pass. 

It  is  good  to  observe  the  particular  becks  of  provi- 
dence, how  things  join  and  meet  together:  fit  occa- 
sions and  suiting  of  things  are  intimations  of  God's 
will.  Providence  hath  a  language  which  is  well  un- 
derstood by  those  that  have  a  familiar  acquaintance 
with  God's  dealing,  they  see  a  train  of  providence, 
leading  one  way  more  than  to  another. 

Take  especial  heed  of  not  grieving  the  Spirit,  when 
he  offers  to  be  our  guide,  by  studying  evasions,  and 
wishing  the  case  were  otherwise.  This  is  to  be  law- 
givers to  ourselves,  thinking  that  we  are  wiser  than 
God,  the  use  of  discretion  is  not  to  direct  us  about 
the  end,  whether  we  should  do  well  or  ill  (for  a  single 
heart  always  aims  at  good);  but  when  we  resolve 
upon  doing  well,  and  yet  doubt  of  the  manner  how 
to  perform  it,  discretion  looks  not  so  much  to  what  is 
lawful  (for  that  is  taken  for  granted),  but  what  is 


THE  soul's  conflict.  159 

most  expedient.  A  discreet  man  looks  not  to  what  is 
best,  so  much  as  to  what  is  fittest  in  such  and  such 
respects,  by  eyeing  circumstances,  which,  if  they  sort 
not,  do  vary  the  nature  of  the  thing  itself 

And  because  it  is  not  in  man  to  know  his  own 
ways,  we  should  look  up  unto  Christ,  the  great  Coun- 
sellor of  his  Church,  to  vouchsafe  the  spirit  of  counsel 
and  direction  to  us;  that  may  make  oar  way  plain 
before  us,  by  suggesting  unto  us,  this  is  the  way, 
walk  in  it.  We  owe  God  this  respect,  to  depend 
upon  him  for  direction  in  the  particular  passages  of 
our  lives,  in  regard  that  he  is  our  sovereign,  and  his 
will  is  the  rule,  and  we  are  to  be  accountable  to  him 
as  our  judge.  It  is  God  only  that  can  see  through 
businesses,  and  all  helps  and  lets  that  stand  about. 

After  we  have  rolled  ourselves  upon  God,  we 
should  immediately  take  that  course  he  inclines  our 
hearts  unto,  without  further  distracting  fear.  Other- 
wise it  is  a  sign  we  commit  not  our  ivay  to  him,  when 
we  do  not  quietly  trust  him,  but  remain  still  as  thought- 
ful, as  if  we  did  not  trust  him.  After  prayer  and 
trust  follows  the  peace  of  God,  Phil.  ii.  4,  and  a  heart 
void  of  further  dividing  care.  We  should  therefore 
presently  question  our  hearts,  for  questioning  his  care, 
and  not  regard  what  fear  will  be  ready  to  suggest, 
for  that  is  apt  to  raise  conclusions  against  ourselves, 
out  of  self-conceited  grounds,  whereby  we  usurp  upon 
God,  and  wrong  ourselves. 

It  was  a  good  resolution  of  the  three  young  men  in 
Daniel,  We  are  not  careful  to  answer  thee,  O  king. 
Dan.  iii.  We  know  our  duty,  let  God  do  with  us  as 
he  pleaseth.  If  Abraham  had  hearkened  to  the  voice 
of  nature,  he  would  never  have  resolved  to  sacrifice 
Isaac,  but  because  he  cast  himself  upon  God's  pro- 
viding, God  in  the  mount  provided  a  ram  instead  of 
his  son. 


160  THE  soul's  conflict. 


CHAPTER  XVIII. 

OTHER    GROUNDS    OF    TRUSTING     IN     GOD  :     NAMELY,     THE    PROMISES AND 

TWELVE    DIRECTIONS    ABOUT    THE    SAME. 

§  I.  But  for  the  better  settling  of  our  trust  in  God, 
a  further  discovery  is  necessary  than  of  the  nature 
and  providence  of  God;  for  though  the  nature  of 
God  be  written  in  the  book  of  the  creatures  in  so 
great  letters,  as  he  that  runs  may  read;  and  though 
the  providence  of  God  appears  in  the  order  and  use 
of  things:  yet  there  is  another  book  whereby  to 
know  the  will  of  God  towards  us,  and  our  duty  to- 
wards him:  we  must  therefore  have  a  knowledge  of 
the  promises  of  God,  as  well  as  of  his  providence,  for 
though  God  hath  discovered  himself  most  graciously 
in  Christ  unto  us,  yet  had  we  not  a  word  of  promise, 
we  could  not  have  the  boldness  to  build  upon  Christ 
himself;  therefore,  from  the  same  grounds,  that  there 
is  a  God,  there  must  be  a  revealing  of  the  will  of  God, 
for  else  we  can  never  have  any  firm  trust  in  him  fur- 
ther than  he  offers  himself  to  be  trusted;  therefore 
hath  God  opened  his  heart  to  us  in  his  word,  and 
reached  out  so  many  sweet  promises  for  us  to  lay  hold 
on,  and  stooped  so  low,  by  gracious  condescending 
mixed  with  authority,  as  to  enter  into  a  covenant 
with  us  to  perform  all  things  for  our  good:  for  pro- 
mises are,  as  it  were,  the  stay  of  the  soul  in  an  im- 
perfect condition,  and  so  is  faith  in  them  until  all 
promises  shall  end  in  performance,  and  faith  in  sight, 
and  hope  in  possession. 

Now  these  promises  are,  1.  for  their  spring  from 
whence  they  proceed,  free  engagements  of  God;  for 
if  he  had  not  bound  himself,  who  could?  and  2.  they 
are  for  their  value  precious;  and  3.  for  their  extent 
large,  even  of  all  things  that  conduce  to  happiness; 
and  4.  for  their  virtue  quickening  and  strengthening 
the  soul,  as  coming  from  the  love  of  God,  and  convey- 
ing that  love  unto  us  by  his  Spirit  in  the  best  fruits 
thereof;  and  5.  for  their  certainty,  they  are  as  sure  as 


THE   soul's  conflict.  161 

the  love  of  God  in  Christ  is,  upon  which  they  are 
founded,  and  from  which  nothing  can  separate  iis, 
Rom.  viii.  39.  For  all  promises  are  either  Christ 
himself,  the  promised  seed,  or  else  they  are  of  good 
things  made  to  us  in  him  and  for  him,  and  accom- 
plished for  his  sake ;  they  are  all  made  first  to  him  as 
heir  of  the  promise,  as  Angel  of  the  Covenant,  as 
head  of  his  hody,  and  as  our  elder  brother,  &c.,  for 
promises  being  the  fruits  of  God's  love,  and  God's 
love  being  founded  first  on  Christ,  it  must  needs  fol- 
low that  all  the  promises  are  both  made,  and  made 
good  to  us  in  and  through  him,  who  is  yesterday  and 
to-day,  and  for  ever  the  same.  Heb.  xiii.  S. 

That  we  should  not  call  God's  love  into  question, 
he  not  only  gives  us  his  word,  but  a  binding  word, 
his  promise  ;  and  not  only  a  naked  promise,  but  hath 
entered  into  covenant  with  us,  founded  upon  full  satis- 
faction by  the  blood  of  Christ,  and  unto  this  covenant 
sealed  by  the  blood  of  the  Lord  Jesus,  he  hath  added 
the  seals  of  sacraments,  and  unto  this  he  hath  added 
his  oath,  that  there  might  be  no  place  left  of  doubting 
to  the  distrustful  heart  of  man ;  there  is  no  way  of 
securing  promises  amongst  men,  but  God  hath  taken 
the  same  to  himself,  and  all  to  this  end  that  we  might 
not  only  know  his  mind  towards  us,  but  be  fully  per- 
suaded of  it,  that  as  verily  as  he  lives,  he  will  make 
good  whatever  he  hath  promised  for  the  comfort  of 
his  children.  What  greater  assurance  can  there  be, 
than  for  being  itself  to  lay  his  being  to  pawn  ?  and 
for  life  itself  to  lay  life  to  pawn,  and  all  to  comfort  a 
poor  soul  ? 

The  boundless  and  restless  desire  of  man's  spirit 
will  never  be  stayed  without  some  discovery  of  the 
chief  good,  and  the  way  to  attain  the  same :  men 
would  have  been  in  darkness  about  their  final  con- 
dition, and  the  way  to  please  God,  and  to  pacify  and 
purge  their  consciences,  had  not  the  word  of  God  set 
down  the  spring  and  cause  of  all  evil,  together  with 
the  cure  of  it,  and  directed  us  how  to  have  commu- 
nion with  God,  and  to  raise  ourselves  above  all  the 
evil  which  we  meet  withal  betwixt  us  and  happiness, 

11 


162  THE  soul's  conflict. 

and  to  make  us  every  way  wise  to  salvation.  Hence 
it  is  that  the  psahiiist  prefers  the  manifestation  of  God 
by  his  word,  before  tlie  manifestation  of  him  in  his 
most  glorious  works.  Psalm  xix.  7. 

And  thus  we  see  the  necessity  of  a  double  principle 
for  faith  to  rely  on:  1.  God,  and  2.  the  word  of  God 
revealing  his  will  unto  us,  and  directing  us  to  make 
use  of  all  his  attributes,  relations,  and  providence  for 
our  good ;  and  this  word  hath  its  strength  from  him 
who  gives  a  being  and  an  accomplishment  unto  it ; 
for  words  are  as  the  authority  of  him  that  uttereth 
them  is ;  when  we  look  upon  a  grant  in  the  word  of  a 
king,  it  stays  our  minds,  because  we  know  he  is  able 
t  make  it  good ;  and  why  should  it  not  satisfy  our 
souls  to  look  upon  promises  in  the  word  of  a  God  ? 
whose  words,  as  they  come  from  his  truth  and  ex- 
press his  goodness,  so  they  are  all  made  good  by  his 
power  and  wisdom. 

By  the  bare  word  of  God  it  is  that  the  heavens 
continue,  and  the  earth  (without  any  other  founda- 
tion) hangs  in  the  midst  of  the  world,  therefore  well 
may  the  soul  stay  itself  on  that,  even  when  it  hath 
nothing  else  in  sight  to  rely  upon ;  by  his  word  it  is 
that  the  covenant  of  day  and  night,  and  the  preser- 
vation of  the  world  from  any  further  overjlowing  of 
xvaicrs  continueth ;  which  if  it  should  fail,  yet  his 
covenant  with  his  people  shall  abide  firm  for  ever, 
though  the  whole  frame  of  nature  were  dissolved. 

When  we  have  thus  gotten  a  fit  foundation  for  the 
soul  to  lay  itself  upon,  our  next  care  must  be  (by 
trusting)  to  build  on  the  same;  all  our  misery  is 
either  in  having  a  false  foundation,  or  else  in  loose 
building  upon  a  true  ;  therefore  having  so  strong  a 
ground  as  God's  nature,  his  providence,  his  promise, 
&c.,  to  build  upon,  the  only  way  for  establishing  our 
souls  is,  by  trust,  to  rely  firmly  on  him. 

Now  the  reason  why  trust  is  so  much  required,  is 
because  1.  it  emptieth  the  soul,  and  2.  by  emptying 
enlargeth  it,  and  3.  seasoneth  and  fitteth  the  soul  to 
join  with  so  gracious  an  object,  and  4.  filleth  it  by 
carrying  it  out  of  itself  unto  God,  who  presently,  so 


THE  soul's  conflict.  163 

soon  as  he  is  trusted  in,  conveys  himself  and  liis 
goodness  to  the  soul ;  and  thus  we  come  to  have  the 
comfort,  and  God  tlie  glory  of  all  his  excellencies. 
Thus  salvation  comes  to  be  sure  unto  us,  whilst  faith, 
looking  to  the  promises,  and  to  God  freely  oiWtring 
grace  therein,  resigns  up  itself  to  God,  making  no 
further  question  from  any  unworthiness  of  its  own. 

And  thus  we  return  to  God  hy  cleaving  to  him, 
from  Avhorn  we  fell  by  distrust,  living  under  a  new 
covenant  merely  of  grace,  Jer.  xxxi.  3  ;  and  no  grace 
fitter  than  that  which  gives  ail  to  Christ,  considering 
the  fountain  of  all  our  good  is  (out  of  ourselves)  in 
him,  it  being  safest  for  us,  who  were  so  ill  husbands 
at  the  first,  that  it  should  be  so,  therefore  it  is  fit  we 
should  have  use  of  such  a  grace  that  will  carry  us 
out  of  ourselves  to  the  spring  head. 

The  way  then  whereby  faith  quieteth  the  soul,  is  by 
raising  it  above  all  discontentments  and  storms  here 
below,  and  pitching  it  upon  God,  thereby  uniting  it 
to  him,  whence  it  draws  virtue  to  oppose  and  bring 
under  whatsoever  troubles  its  peace.  For  the  soul  is 
made  for  God,  and  never  finds  rest  till  it  returns  to 
him  again ;  when  God  and  the  soul  meet,  there  will 
follow  contentment ;  God,  simply  considered,  is  not 
all  our  happiness,  but  God  as  trusted  in ;  and  Christ 
as  we  are  made  one  with  him,  Matt.  ix.  20;  the  soul 
cannot  so  much  as  touch  the  hem  of  ChrisVs  gar- 
ment, but  it  shall  find  virtue  coaming  from,  him  to 
sanctify  and  settle  it ;  God  in  Christ  is  full  of  all  that 
is  good ;  when  the  soul  is  emptied,  enlarged,  and 
opened  by  faith  to  receive  goodness  offered,  there 
must  needs  follow  sweet  satisfaction. 

§  II.  For  the  better  strengthening  of  our  trust  it  is 
not  sufficient  that  we  trust  in  God  and  his  truth  re- 
vealed, but  we  must  do  it  by  light  and  strength  from 
him ;  many  believe  in  the  truth  by  human  arguments, 
but  no  arguments  will  convince  the  soul  but  such  as 
are  fetched  from  the  inward  nature,  and  powerful 
work  of  truth  itself;  no  man  can  know  God,  but  by 
God  ;  none  can  know  the  sun,  but  by  its  own  light ; 
none  can  know  the  tnith  of  God  (so  as  to  build  upon 


164  THE  soul's  conflict. 

it)  but  by  the  truth  itself  and  the  Spirit  reveahng  it 
by  its  own  hght  to  the  soul ;  that  soul  which  hath  felt 
the  power  of  truth  in  casting  it  down,  and  raising  it 
up  again,  will  easily  be  brought  to  rest  upon  it ;  it  is 
neither  education,  nor  the  authority  of  others  that  pro- 
fess the  same  truth,  or  that  we  have  been  so  taught  by 
men  of  great  parts,  &c.,  will  settle  the  heart ;  until  we 
find  an  inward  power  and  authority  in  the  truth  itself 
shining  in  our  hearts  by  its  own  beams ;  hence  comes 
unsettledness  in  time  of  troubles,  because  we  have  not 
a  spiritual  discerning  of  spiritual  things.  Superna- 
tural truths  must  have  a  supernatural  power  to  appre- 
hend them,  therefore  God  createth  a  spiritual  eye  and 
hand  of  the  soul,  which  is  faith. 

In  those  that  are  truly  converted,  all  saving  truths 
are  transcribed  out  of  the  Scripture  into  their  hearts, 
they  are  taught  of  God,  Isa.  liv.  13 ;  so  as  they  find 
all  truths  both  concerning  the  sinful  estate,  and  the 
gracious  and  happy  estate  of  man  in  themselves ;  they 
ca,rry  a  divinity  in  them  and  about  them,  so  as  from  a 
saving  feeling  they  can  speak  of  conversion,  of  sin,  of 
grace,  and  the  comforts  of  the  Spirit,  &c.,  and  from 
this  acquaintance  are  ready  to  yield  and  give  up 
themselves  to  truth  revealed  and  to  God  speaking 
by  it.  Trust  is  never  sound  but  upon  a  spiritual 
conviction  of  the  truth  and  goodness  we  rely  upon, 
for  the  eftecting  of  which  the  Spirit  of  God  must 
likewise  subdue  the  rebellion  and  malice  of  our  will, 
that  so  it  may  be  suitable  and  level  to  divine  things, 
and  relish  them  as  they  are ;  we  must  apprehend  the 
love  of  God  and  the  fruits  of  it  as  better  than  life 
itself,  and  then  choosing  and  cleaving  to  the  same 
will  soon  follow ;  for  as  there  is  a  fitness  in  divine 
truths  to  all  the  necessities  of  the  soul,  so  the  soul 
must  be  fitted  by  them  to  savour  and  apply  them  to 
itself;  and  then  from  a  harmony  between  the  soul  and 
that  which  it  applies  itself  unto,  there  will  follow  not 
only  peace  in  the  soul,  but  joy  and  delight  surpassing 
any  contentment  in  the  world  besides. 

As  there  is  that  in  God  to  satisfy  the  whole  soul,  so 
trust  carries  the  whole  soul  to  God ;  this  makes  trust 


THE  soul's   conflict.  165 

not  so  easy  a  matter,  because  there  must  be  an  exer- 
cise of  every  faculty  of  the  soul,  or  else  our  trust  is 
imperfect  and  lame,  there  must  be  a  knowledge  of 
him  whom  we  trust,  and  why  we  trust  and  love,  &:c. 
Only  they  that  know  God  will  trust  in  him;  not 
that  knowledge  alone  is  sufficient,  but  because  the 
sweetness  of  God's  love  is  let  into  the  soul  thereby, 
which  draweth  the  whole  soul  to  him;  we  are  bidden 
to  trust  perfectly  in  God;  therefore  seeing  we  have 
a  God  so  full  of  perfection  to  trust  in,  we  should  la- 
bour to  trust  perfectly  in  him. 

And  it  is  good  for  the  exercise  of  trust  to  put  cases 
to  ourselves  of  things  that  probably  may  fall  out,  and 
then  return  to  our  souls  to  search  what  strength  we 
have  if  such  things  should  come  to  pass ;  thus  David 
puts  cases ;  perfect  faith  dares  put  the  hardest  cases  to 
its  soul,  and  then  set  God  against  all  that  may  befall 
it.  Psalm  iii.  6 ;  xlvi.  3 ;  xxvii.  3. 

Again,  labour  to  fit  the  promise  to  every  condition 
thou  art  in ;  there  is  no  condition  but  hath  a  promise 
suitable ;  therefore  no  condition  but  wherein  God  may 
be  trusted,  because  his  truth  and  goodness  is  always 
the  same ;  and  in  the  promise,  look  both  to  the  good 
promised,  and  to  the  faithfulness  and  love  of  the  pro- 
miser  ;  it  is  not  good  to  look  upon  the  difficulty  of  the 
thing  we  have  a  promise  against,  but  who  promiseth 
it,  and  for  whose  sake,  and  so  see  all  good  things  in 
Christ  made  over  to  us. 

We  should  labour  likewise  for  a  single  heart  to 
trust  in  God  only ;  there  is  no  readier  Avay  to  fall  than 
to  trust  equally  to  two  stays,  whereof  one  is  rotten, 
and  the  other  sound;  therefore  as  in  point  of  doctrine 
we  are  to  rely  upon  Christ  only,  and  to  make  the 
Scriptures  our  rule  only ;  so  in  life  and  conversation, 
whatever  we  may  make  use  of,  yet  we  should  enjoy 
and  rely  upon  God  only;  for  either  God  is  trusted 
alone,  or  not  at  all;  those  that  trust  to  other  things 
with  God,  trust  not  him  but  upon  pretence  to  carry 
their  double  minds  with  less  check. 

Again,  labour  that  thy  soul  may  answer  all  the 
relations  wherein  it  stands  to   God,  by  cleaving  to 


166  THE  soul's  conflict. 

him,  1.  as  a  Father  by  trusting  on  his  care,  2.  as  a 
Teacher  by  following  his  direction,  3.  as  a  Creator 
by  dependence  on  him,  4.  as  a  Husband  by  insepa- 
rable affection  of  love  to  him,  5.  as  a  Lord  by  obe- 
dience, &c.  And  then  we  may  with  comfort  expect 
whatsoever  good  these  relations  can  yield?  all  which 
God  regarding  more  our  wants  and  weaknesses,  than 
his  own  greatness,  hath  taken  upon  him.  Shall  these 
relations  yield  comfort  from  the  creature,  and  not 
from  God  himself,  in  whom  they  are  in  their  highest 
perfection?  shall  God  make  other  fathers  and  hus- 
bands faithful,  and  not  be  faithful  himself?  all  our 
comfort  depends  upon  labouring  to  make  these  rela- 
tions good  to  our  souls. 

And  as  we  must  wholly  and  only  trust  in  God,  so 
likewise  we  must  trust  him  in  all  conditions  and 
times,  for  all  things  that  we  stand  in  need  of,  until 
that  time  comes  wherein  we  shall  stand  in  need  of 
nothing:  for  as  the  same  care  of  God  moved  him  to 
save  us,  and  to  preserve  us  in  the  world  till  we  be 
put  in  possession  of  salvation ;  so  the  same  faith  relies 
upon  God  for  heaven  and  all  necessary  provision  till 
we  come  thither;  it  is  the  office  of  faith  to  quiet  our 
souls  in  all  the  necessities  of  this  life,  and  we  have  con- 
tinual use  of  trusting  while  we  are  here :  for  even 
when  we  have  things,  yet  God  still  keeps  the  blessing 
of  them  in  his  own  hands,  to  hold  us  in  a  continual 
dependence  upon  him:  God  trains  us  up  this  way, 
by  exercising  our  trust  in  lesser  matters,  to  fit  us  for 
greater ;  thus  it  pleaseth  God  to  keep  us  in  a  depend- 
ing condition  until  he  see  his  own  time ;  but  so  good 
is  God  that  as  he  intends  to  give  us  what  we  wait  for, 
so  will  he  give  us  the  grace  and  spirit  of  faith,  to  sus- 
tain our  souls  in  waiting  till  we  enjoy  the  same.  The 
unruliness  of  a  natural  spirit  is  never  discovered  more 
than  when  God  defers,  therefore  we  should  labour  the 
more  not  to  withdraw  our  attendance  from  God. 

Further,  we  must  know  that  the  condition  of  a 
Christian  in  this  life,  is  not  to  see  what  he  trusts  God 
for:  he  lives  by  faith,  and  not  by  sight:  and  yet 
that  there  is  such  a  virtue  in  faith,  which  makes  evi- 


THE  soul's  conflict.  167 

dent  and  present,  things  to  come  and  unseen :  because 
God  where  he  gives  an  eye  of  faith,  gives  also  a  glass 
of  the  word  to  see  things  in,  and  by  seeing  of  them  in 
the  truth  and  power  of  him  that  promiseth,  they  be- 
come present,  not  only  to  the  understanding  to  ap- 
prehend them,  but  to  the  will  to  rest  upon  them,  and 
to  the  affections  to  joy  in  them:  it  is  the  natiire  of 
faith  to  work,  when  it  seeth  nothing,  and  oftentimes 
best  of  all  then,  because    God  shows  himself  more 
clearly  in  his  power,  wisdom  and  goodness,  at  such 
times;  and  so  his  glory  shines  most,  and  faith  hath 
nothing  else  to  look  upon  then,  whereupon  it  gathers 
all  the  forces  of  the  soul  together,  to  fasten  upon  God. 
It  should  therefore  be  the  chief  care  of  a  Christian 
to  strengthen  his  faith,  that  so  it  may  answer  God's 
manner  of  dealing  with  him  in  the  worst  times ;  for 
God  usually  (1.  that  he  might  perfectly  mortify  our 
confidence  in  the  creature,  and  2.  that  he  might  the 
more  endear  his  favours  and  make  them  fresh  and 
new  unto  us,  and  3.  that  the  glory  of  deliverance  may 
be  entirely  his,  without  the  creatures  sharing  with 
him,  and  4.  that  our  faith  and  obedience  may  be  tried 
to  the  uttermost,  and  discovered,)  suffers  his  children 
to  fall  into  great  extremities  before  he  will  reach  forth 
his  hand  to  help  them,  as  in  Job's  case,  &c.     There- 
fore Christians  should  much  labour  their  hearts  to 
trust  in  God  in  the  deepest  extremities  that  may  befall 
them,  even  when  no  light  of  comfort  appears  either 
from  within  or  without,  yea  then  (especially)  when  all 
other  comforts  fail;  despair  is  oft  the  ground  of  hope, 
Isa.  1.  10,  when  the  darkness  of  the  night  is  thickest, 
then  the  morning  begins  to  dawn ;  that  which  (to  a 
man  unacquainted  with  God's  dealings)  is  a  ground 
of  utter  despair,  the  same  (to  a  man  acquainted  with 
the  ways  of  God)  is  a  rise  of  exceeding  comfort ;  for 
infinite  power  and  goodness  can  never  be  at  a  loss, 
neither  can  faith  which  looks  to  that,  ever  be  at  a 
stand,  whence  it  is  that  both  God  and  faith  work  best 
alone ;  in  a  hopeless  estate  a  Christian  will  see  some 
door  of  hope  opened,  1.  because  God  shows  himself 
nearest  to  us,  when  we  stand  most  in  need  of  him ; 


168  THE  soul's  conflict. 

Help,  Lord,  for  vain  is  the  help  of  man:  God  is 
never  more  seen  than  in  the  mount ;  He  knows  our 
souls  best,  and  our  souls  know  him  best  in  adversity; 
Pslam  xxxi.  7 ;  then  he  is  most  wonderful  in  his 
saints.  2.  Because  our  prayers  then  are  (strong  cries) 
fervent  and  frequent ;  God  is  sure  to  hear  of  us  at 
such  a  time,  which  pleaseth  him  well,  as  delighting  to 
hear  the  voice  of  his  beloved. 

For  our  better  encouragement  in  these  sad  times, 
and  to  help  our  trust  in  God  the  more,  we  should 
often  call  to  mind  the  former  experiences,  which  either 
ourselves  or  others  have  had  of  God's  goodness,  and 
make  use  of  the  same  for  our  spiritual  good;  Our 
fathers  trusted  in  thee,  saith  the  head  of  the  church, 
and  were  not  confounded;  God's  truth  and  goodness 
is  unchangeable,  he  never  leaves  those  that  trust  in 
him;  so  likewise  in  our  OAvn  experiences,  we  should 
take  notice  of  God's  dealings  with  us  in  sundry- 
kinds  ;  how  many  ways  he  hath  refreshed  us,  and 
how  good  we  have  found  him  in  our  worst  times ; 
after  we  have  once  tried  him  and  his  truth,  we  may 
safely  trust  him ;  God  will  stand  upon  his  credit,  he 
never  failed  any  yet,  and  he  will  not  begin  to  break 
with  us ;  if  his  nature  and  his  word,  and  his  former 
dealing  hath  been  sure  and  square,  why  should  our 
hearts  be  wavering?  Thy  word,  saith  the  Psalmist,  is 
very  pure  (or  tried,)  therefore  thy  servant  loveth  it; 
the  word  of  God  is  as  silver  tried  in  the  furnace^  pu- 
rified seven  times;  it  is  good  therefore  to  observe  and 
lay  up  God's  deahngs;  experience  is  nothing  else 
but  a  multiplied  remembrance  of  former  blessings, 
which  will  help  to  multiply  our  faith ;  tried  truth  and 
tried  faith  unto  it,  sweetly  agree  and  answer  one 
another;  it  were  a  course  much  tending  to  the  quick- 
ening of  the  faith  of  Christians,  if  they  would  commu- 
nicate one  to  another  their  mutual  experiences;  this 
hath  formerly  been  the  custom  of  God's  people.  Come 
and  hear  all  ye  that  fear  God,  and  I  will  declare 
what  he  hath  done  for  my  soul;  and  David  urgeth 
this  as  a  reason  to  God  for  deliverance,  that  then  the 
righteous  would  compass  him  about,  as  rejoicing  in 


THE  soul's  conflict.  169 

the  experience  of  God's  goodness  to  him ;  the  want 
of  this  makes  us  upon  any  new  trial  to  call  God's  care 
and  love  into  question,  as  if  he  had  never  formerly- 
been  good  unto  us;  whereas  every  experiment  of 
God's  love  should  refresh  our  faith  upon  any  fresh 
onset;  God  is  so  good  to  his  children  even  in  this 
world,  that  he  trains  them  up  by  daily  renewed  ex- 
periences of  his  fatherly  care ;  for  besides  those  many 
promises  of  good  things  to  come,  he  gives  us  some 
evidence  and  taste  of  what  we  believe  here  ;  that  by 
that  Avhich  we  fell  we  might  be  strengthend  in  that 
we  look  for,  that  so  in  both  ( 1 .  sense  of  what  we  feel, 
and  2.  certainty  of  what  we  look  for)  we  might  have 
full  support. 

But  yet  we  must  trust  God,  as  he  will  be  trusted, 
(namely,  in  doing  good;)  or  else  we  do  not  trust  him 
but  tempt  him.  Our  commanding  of  our  souls  to 
trust  in  God,  is  but  an  echo  of  what  God  commands 
us  first ;  and  therefore  in  the  same  manner  he  com- 
mands us,  we  should  command  ourselves.  As  God 
commands  us  to  trust  him  in  doing  good,  so  should 
we  commit  our  souls  to  him  in  well  doing,  and  trust 
him  when  we  are  about  his  own  works,  and  not  in 
the  works  of  darkness;  we  may  safely  expect  God  in 
his  ways  of  mercy,  when  we  are  in  his  ways  of  obedi- 
ence; for  religion  as  it  is  a  doctrine  of  what  is  to  be  be- 
lieved, so  it  is  a  doctrine  according  to  godliness;  and 
the  m,ysteries  of  faith  are  mysteries  of  godliness,  be- 
cause they  cannot  be  believed,  but  they  will  enforce 
a  godly  conversation;  where  any  true  impression  of 
them  is,  there  is  holiness  always  bred  in  that  soul; 
therefore  a  study  of  holiness  must  go  jointly  together, 
with  a  study  of  trusting  in  God ;  faith  looks  not  only 
to  promises,  but  to  directions  to  duty,  and  breeds  in 
the  soul  a  lildng  of  whatsoever  pleaseth  God ;  there  is 
a  mutual  strengthening  in  things  that  are  good,  trust- 
ing stirs  to  duty,  and  duty  strengthens  trusting  by  in- 
creasing our  liberty  and  boldness  with  God. 

Again,  we  must  maintain  in  our  souls,  a  high  es- 
teem of  the  grace  of  faith;  the  very  trial  whereof  is 
more  precious  than  gold,  1  Pet.  i.  7;  what  then  is  the 


170  THE  soul's  conflict. 

grace  of  faith  itself,  and  the  promises  which  it  layeth 
hold  on?  certainly  they  transcend  in  worth  whatever 
may  draw  us  from  God;  whence  it  is  that  the  soul 
sets  a  high  price  upon  them,  and  on  faith  that  believes 
them;  it  is  impossible  that  any  thing  in  the  world 
should  come  betwixt  the  heart  and  those  things,  if 
once  we  truly  lay  hold  on  them,  to  undermine  faith 
or  the  comfort  Ave  have  by  it;  the  heart  is  never 
drawn  to  any  sinful  vanity,  or  frighted  with  any  ter- 
ror or  trouble,  till  faith  first  loseth  the  sight  and  esti- 
mation of  divine  things,  and  forgets  the  necessity  and 
excellency  of  them.  Our  Saviour,  Christ,  when  he 
would  stir  up  a  desire  oi  faith ^  in  his  disciples,  Luke 
xvii.  6,  showed  them  the  power  and  excellency  of  the 
same ;  great  things  stir  up  faith,  and  keep  it  above, 
and  faith  keeps  the  soul  that  nothing  else  can  take 
place  of  abode  in  it;  when  the  great  things  of  God 
are  brought  into  the  heart  by  faith,  what  is  there  in 
the  whole  world  that  can  out-bid  them?  assurance 
of  these  things,  upon  spiritual  grounds,  overrules 
both  sense  and  reason,  or  whatever  else  prevails 
with  carnal  hearts. 


CHAPTER  XIX. 

FAITH  TO  BE  PRIZED,  AND  OTHER    THINGS    UNDERVALUED,  AT  LEAST  NOT  TO 
BE  TRUSTED  TO  AS  THE  CHIEF. 

That  faith  may  take  the  better  place  in  the  soul  and 
the  soul  in  God,  the  heart  must  continually  be  taught 
of  what  little  worth  all  things  else  are,  as  reputation, 
riches,  and  pleasures,  &c.;  and  to  see  their  nothingness 
in  the  word  of  God,  and  inexperience  of  ourselves  and 
others,  that  so  our  heart  being  weaned  from  these 
things,  may  open  itself  to  God,  and  embrace  things  of 
a  higher  nature;  otherwise  baser  things  will  be  nearer 
thy  soul  than  faith,  and  keep  possession  against  it,  so 
that  faith  will  not  be  suffered  to  set  up  a  throne  in  the 
heart;  there  must  be  an  unloosing  of  the  heart,  as 
well  as  a  fastening  of  it,  and  God  helps  us  in  both : 


THE    soul's  conflict.  171 

for,  besides  the  word  discovering  the  vanity  of  all 
things  else  out  of  God,  the  main  scope  of  God's  deal- 
ing with  his  children  in  any  danger  or  affliction  what- 
soever, is  to  embitter  all  other  things  but  himself  unto 
them:  indeed  it  is  the  power  of  God  properly  which 
makes  the  heart  to  trust,  but  yet  the  Spirit  of  God 
useth  this  way  to  bring  all  things  else  out  of  request 
with  us  in  comparison  of  those  inestimable  good 
things,  which  the  soul  is  created,  redeemed,  and  sanc- 
tified for;  God  is  very  jealous  of  our  trust,  and  can 
endure  no  idol  of  jealousy  to  be  set  up  in  our  hearts. 
Therefore  it  behoves  us  to  take  notice,  not  only  of  the 
deceitfulness  of  things,  but  of  the  deceitfulness  of  our 
hearts  in  the  use  of  them;  our  hearts  naturally  hang 
loose  from  God,  and  are  soon  ready  to  join  with  the 
creature ;  now  the  more  we  observe  our  hearts  in 
this,  the  more  we  take  them  off,  and  labour  to  set 
them  where  they  should  be  placed ;  for  the  more  we 
know  these  things,  the  less  we  shall  trust  them. 

But  may  we  not  trust  in  riches,  and  friends,  and 
other  outward  helps  at  all? 

Yes,  so  far  as  they  are  subordinate  to  God,  our  chief 
stay,  with  reservation  and  submission  to  the  Lord: 
only  so  far,  and  so  long  as  it  shall  please  him  to  use 
them  for  our  good.  Because  God  ordinarily  conveys 
his  help  and  goodness  to  us  by  some  creature ;  we 
must  trust  in  God  to  bless  every  mercy  we  enjoy,  and 
to  make  all  helps  serviceable  to  his  love  towards  us. 
In  a  word,  we  must  trust  and  use  them  in  and  under 
God,  and  so  as  if  all  were  taken  away,  yet  to  think 
God  (being  all-sufficient)  can  do  without  them,  what- 
soever he  doth  by  them  for  our  good.  Faith  preserves 
the  chastity  of  the  soul,  and  cleaving  to  God  is  a 
spiritual  debt  which  it  oweth  to  him,  whereas  cleaving 
to  the  creature  is  spiritual  adultery. 

It  is  an  error  in  the  foundation  to  substitute  false 
objects  either  in  religion,  or  in  Christian  conversation; 
for  1.  in  religion  trusting  in  false  objects,  as  saints, 
and  works,  &c.,  breeds  false  worship,  and  false  wor- 
ship breeds  idolatry,  and  so  God's  jealousy  and  hatred. 
2.  In  Christian  conversation  false  objects  of  trust  breed 


172  THE  soul's   conflict. 

false  comforts,  and  true  fears;  for  in  what  measure 
we  trust  in  any  thing  that  is  uncertain,  in  the  same 
measure  will  our  grief  be  when  it  fails  us;  the  more 
men  rely  upon  deceitful  crutches,  the  greater  is  their 
fall;  God  can  neither  endure  false  objects,  nor  a  double 
object^  as  hath  been  showed,  for  a  man  to  rely  upon 
any  thing  equally  in  the  same  rank  with  himself;  for 
the  propounding  of  a  double  object,  argues  a  double 
heart,  and  a  double  heart  is  always  unsettled,  James 
i.  8,  for  it  will  regard  God  no  longer  than  it  can  enjoy 
that  which  it  joins  together  with  him;  therefore  it  is 
said,  you  cannot  serve  two  inasters,  Luke  xvi.  13,  not 
subordinate  one  to  another ;  whence  it  was  that  our 
Saviour  told  those  worldly  men  which  followed  him : 
that  they  could  not  believe  in  him,  because  they 
sought  honour  one  of  another,  John  v.  44;  and  in  case 
of  competition,  if  their  honour  and  reputation  should 
come  into  question,  they  would  be  sure  to  be  false  to 
Christ,  and  rather  part  with  him  than  their  own  credit 
and  esteem  in  the  world. 

David  here,  by  charging  his  soul  to  trust  in  God, 
saw  there  was  nothing  else  that  could  bring  true  rest 
and  quiet  unto  him;  for  whatsoever  is  besides  God, 
is  but  a  creature ;  and  whatever  is  in  the  creature  is 
but  borrowed,  and  at  God's  disposing;  and  change- 
able, or  else  it  were  not  a  creature ;  David  saw  his 
error  soon,  for  the  ground  of  his  disquiet  was  trusting 
something  else  besides  God,  therefore  when  he  began 
to  say.  My  hill  is  strong,  1  shall  not  be  moved,  &c. 
Psalm  XXX.  6  ;  then  presently  his  soul  was  troubled. 
Out  of  God  there  is  nothing  fit  for  the  soul  to  stay 
itself  upon;  for 

1.  Outward  things  are  not  fitted  to  the  spiritual 
nature  of  the  soul;  they  are  dead  things  and  cannot 
touch  it  being  a  lively  spirit,  unless  by  way  of  taint. 

2.  They  are  beneath  the  worth  of  the  soul,  and 
therefore  debase  the  soul,  and  draw  it  lower  than 
itself.  As  a  noble  woman,  by  matching  with  a  mean 
person,  much  injures  herself,  especially  when  higher 
matches  are  offered.  Earthly  things  are  not  given 
for  stays  wholly  to  rest  on,  but  for  comforts  in  our 


THE  soul's  conflict.  173 

way  to  Heaven ;  they  are  no  more  fit  for  the  soul, 
than  that  which  hath  many  angles  is  fit  to  fill  np  that 
which  is  round,  which  it  cannot  do,  because  of  the 
unevenness  and  void  places  that  will  remain;  outward 
things  are  never  so  well  fitted  for  the  soul,  but  that 
the  soul  will  presently  see  some  voidness  and  empti- 
ness in  them,  and  in  itself  in  cleaving  to  them;  for 
that  which  shall  be  a  fit  object  for  the  soul,  must  be 

1.  for  the  nature  of  it  spiritual,  as  the  soul  itself  is; 

2.  constant;  3.  full  and  satisfying;  4.  of  equal  con- 
tinuance with  it;  and  5.  always  yielding  fresh  con- 
tents: we  cast  away  flowers,  after  once  we  have  had 
the  sweetness  of  them,  because  there  is  not  still  a 
fresh  supply  of  sweetness.  Whatever  comfort  is  in 
the  creature,  the  soul  will  spend  quickly,  and  look 
still  for  more;  whereas  the  comfort  we  have  in  God 
is  undejiled  andfadeth  not  away;  how  can  we  trust 
to  that  for  comfort,  which  by  very  trusting  proves 
uncomfortable  to  us?  outward  things  are  only  so  far 
forth  good,  as  we  do  not  trust  in  them;  thorns  may 
be  touched,  but  not  rested  on,  for  then  they  will 
pierce ;  we  must  not  set  our  hearts  upon  things  which 
are  never  evil  to  us,  but  when  we  set  our  hearts  upon 
them.  Psalm  Ixii.  10. 

By  trusting  any  thing  but  God,  we  make  it  1.  an 
idol;  2.  a  curse,  and  not  a  blessing;  3.  it  will  prove 
a  lying  vanity,  not  yielding  that  good  which  we  look 
for;  and  4.  a  vexation,  bringing  that  evil  upon  us  we 
look  not  for. 

Of  all  men  Solomon  was  the  fittest  to  judge  of  this, 
because  1.  he  had  a  large  heart  able  to  comprehend 
the  variety  of  things;  and  2.  being  a  mighty  king, 
had  advantages  of  procuring  all  outward  things  that 
might  give  him  satisfaction;  and  3.  he  had  a  desire 
answerable,  to  search  out  and  extract  whatever  good 
the  creature  could  yield;  and  yet  upon  the  trial  of 
all,  he  passeth  this  verdict  upon  all,  that  they  are  but 
vanity,  Eccles.  i.  2;  whilst  he  laboured  to  find  that 
which  he  sought  for  in  them,  he  had  like  to  have  lost 
himself;  and  seeking  too  much  to  strengthen  himself 
by  foreign  combination,  he  weakened  himself  the 


174  THE  soul's  conflict. 

more  thereby,  until  he  came  to  know  where  the 
xohoh  of  man  consists,  Eccles.  xii.  13.  So  that  now 
we  need  not  try  further  conclusions  after  the  peremp- 
tory sentence  of  so  wise  a  man. 

But  our  nature  is  still  apt  to  think  there  is  some 
secret  good  in  the  forbidden  fruit,  and  to  buy  wis- 
dom dearly  when  we  might  have  it  at  a  cheaper  rate, 
even  from  former  universal  experience. 

It  is  a  matter  both  to  be  wondered  at  and  pitied, 
that  the  soul  having  God  in  Christ  set  before  it,  allur- 
ing it  unto  him,  that  he  might  raise  it,  enlarge  it,  and 
fill  it,  and  so  make  it  above  all  other  things,  should 
yet  debase  and  make  itself  narrower  and  weaker,  by 
leaning  to  things  meaner  than  itself. 

The  kingdom,  sovereignty,  and  large  command  of 
man,  continueth  while  he  rests  upon  God,  in  whom 
he  reigns,  in  some  sort,  over  all  things  under  him ; 
but  so  soon  as  he  removes  from  God  to  any  thing 
else,  he  becomes  weak  and  narrow  and  slavish  pre- 
sently; for, 

The  soul  is  as  that  which  it  relies  upon ;  if  on 
vanity,  itself  becomes  vain ;  for  that  which  contents 
the  soul  must  satisfy  all  the  wants  and  desires  of  it 
which  no  particular  thing  can  do,  and  the  soul  is 
more  sensible  of  a  little  thing  that  it  wants,  than  of 
all  other  things  which  it  enjoys. 

But  see  the  insufficiency  of  all  other  things  (out  of 
God)  to  support  the  soul,  in  their  several  degrees. 
First,  all  outward  things  can  make  a  man  no  happier 
than  outward  things  can  do,  they  cannot  reach  be- 
yond their  proper  sphere  :  but  our  greatest  griev- 
ances are  spiritual.  And  as  for  inward  things,  whe- 
ther gifts  or  graces,  they  cannot  be  a  sufiicient  stay 
for  the  mind;  for  1.  gifts  as  policy  and  wisdom,  &c., 
they  are  at  the  best  very  defective,  especially  when 
we  trust  in  them ;  for  wisdom,  makes  men  often  to 
rebel,  and  thereupon  God  delighteth  to  blast  their  pro- 
jects :  none  miscarry  oftener  than  men  of  the  greatest 
parts ;  as  none  are  oftener  drowned  than  those  that 
are  most  skilful  in  swimming,  because  it  makes  them 
confident. 


THE  soul's  conflict.  175 

And  for  grace,  though  it  be  the  begmning  of  a  new 
creature  in  us,  yet  it  is  but  a  creature,  and  therefore 
not  to  be  trusted  in,  nay,  by  trusting  in  it  we  imbase 
it,  and  make  it  more  imperfect :  so  far  as  there  is 
truth  of  grace,  it  breeds  distrust  of  ourselves,  and  car- 
ries the  soul  out  of  itself  to  the  fountain  of  strength. 

And  for  any  works  that  proceed  from  grace,  by 
trusting  thereunto  they  prove  like  the  reed  of  Egypt, 
which  not  only  deceives  us,  but  hurts  us  with  the 
splinters :  good  works  are  good,  but  confidence  in 
them  is  hurtful ;  and  there  is  more  of  our  own  in 
them  (for  the  most  part)  to  humble  us,  than  of  God's 
Spirit  to  embolden  us  so  far  as  to  trust  in  them. 
Alas,  they  have  nothing  from  us  but  weakness  and 
defilement,  and  therefore  since  the  fall,  God  would 
have  the  object  of  our  trust  to  be  (out  of  ourselves)  in 
him ;  and  to  that  purpose  he  usetli  all  means  to  take 
us  out  of  ourselves,  and  from  the  creature,  that  he 
only  might  be  our  trust. 

Yea,  we  must  not  trust  itself,  but  God  whom  it  relies 
on,  who  is  therefore  called  our  trust.  All  the  glo- 
rious things  that  are  spoken  of  trust  are  only  made 
good  by  God  in  Christ,  who,  as  trusted,  doth  all 
for  us. 

God  hath  prescribed  trust  as  the  way  to  carry  our 
souls  to  himself,  in  whom  we  should  only  rely,  and 
not  in  our  imperfect  trust,  which  hath  its  ebbing  and 
flowing ;  neither  will  trust  in  God  himself  for  the  pre- 
sent suffice  us  for  future  strength  and  grace,  as  if 
trusting  in  God  to-day  would  suffice  to  strengthen  us 
for  to-morrow;  but  we  must  renew  our  trust  for  fresh 
supply,  upon  every  fresh  occasion.  So  that  we  see 
God  alone  must  be  the  object  of  our  trust. 

There  is  still  left  in  man's  nature  a  desire  of  plea- 
sure, profit,  and  of  whatever  the  creature  presents  as 
good,  but  the  desire  of  gracious  good  is  altogether 
lost,  the  soul  being  wholly  infected  with  a  contrary 
taste.  Man  hath  a  nature  capable  of  excellency,  and 
desirous  of  it,  and  the  Spirit  of  God  in  and  by  the 
word  reveals  where  true  excellency  is  to  be  had  ;  but 
corrupt  nature  leaving  God,  seeketh  it  elsewhere,  and 


176  THE  soul's  conflict. 

so  crosseth  its  own  desires,  till  the  Spirit  of  God  dis- 
covers where  these  things  are  to  be  had,  and  so  nature 
is  brought  to  its  right  frame  again,  by  turning  the 
stream  into  the  right  current ;  grace  and  sinful  nature 
have  the  same  general  object  of  comfort;  only  sinful 
nature  seeks  it  in  broken  cisterns^  and  grace  in  the 
fountain;  the  beginning  of  our  true  happiness  is 
from  the  discovery  of  true  and  false  objects,  so  as  the 
soul  may  clearly  see  what  is  best  and  safest,  and  then 
steadfastly  rely  upon  it. 

It  were  a  happy  way  to  make  the  soul  better  ac- 
quainted with  trusting  in  God,  to  labour  to  subdue 
at  the  first  all  unruly  inclinations  of  the  soul  to  earthly 
things,  and  to  take  advantage  of  the  first  tenderness 
of  the  soul,  to  weed  out  that  which  is  ill,  and  to  plant 
knowledge  and  love  of  the  best  things  in  it ;  other- 
wise where  affections  to  any  thing  below  get  much 
strength  in  the  soul,  it  will  by  little  and  little  be  so 
overgrown,  that  there  will  be  no  place  left  in  it,  either 
for  (object  or  act)  God  or  trust;  God  cannot  come 
to  take  his  place  in  the  heart  by  trust,  but  where  the 
powers  of  the  soul  are  brought  under  to  regard  him 
and  those  great  things  he  brings  with  him,  above  all 
things  else  in  the  world  besides. 

In  these  glorious  times  wherein  so  great  a  light 
shineth,  whereby  so  great  things  are  discovered,  what 
a  shame  is  it  to  be  so  narrow  hearted  as  to  fix  upon 
present  things ;  our  aims  and  affections  should  be  suit- 
able to  the  things  themselves  set  before  us ;  our  hearts 
should  be  more  and  more  enlarged,  as  things  are  more 
and  more  revealed  to  us ;  we  see  in  the  things  of  this 
life,  as  wisdom  and  experience  increaseth,  so  our  aims 
and  desires  increase  likewise  ;  a  young  beginner  thinks 
it  a  great  matter  if  he  have  a  little  to  begin  withal, 
but  as  he  grows  in  trading,  and  seeth  further  ways  of 
getting,  his  thoughts  and  desires  are  raised  higher : 
children  think  as  children,  but  riper  age  puts  away 
childishness,  when  their  understandings  are  enlarged 
to  see  what  they  did  not  see  before  ;  we  should  never 
rest  till  our  hearts,  according  to  the  measure  of  reve- 
lation of  those  excellent  things  which  God  hath  for 


THE  soul's  conflict.  177 

us,  have  answerable  apprehension  of  the  same.  Oh, 
if  we  had  but  faith  to  answer  those  glorious  truths 
which  God  hath  revealed,  what  manner  of  lives  should 
we  lead ! 


CHAPTER  XX. 

OF  THE  METHOD  OF  TRUSTING  IN  GOD;    AND  THE  TRIAL  OF  THAT  TRUST. 

Lastly,  to  add  no  more,  our  trusting  in  God  should 
follow  God's  order  in  promising.  The  first  promise 
is  of  forgiveness  of  sin  to  repentant  believers ;  next,  2. 
of  healing  and  sanctifying  grace ;  then,  3.  the  inherit- 
ance of  the  kingdom  of  heaven  to  them  that  are  sanc- 
tified ;  and  then  the  promises  of  all  things  needful  in 
our  way  to  the  kingdom,  &c.  Now  answerably  the 
soul  being  enlightened  to  see  'its  danger,  should  look 
first  to  God's  mercy  in  Christ  pardoning  sin,  because 
sin  only  divides  betwixt  G  od  and  the  soul ;  next  to 
the  promises  of  grace  for  the  leading  of  a  Christian 
life,  for  true  faith  desires  healing  mercy  as  well  as 
pardoning  mercy,  and  then  to  heaven  and  all  things 
that  may  bring  us  thither. 

By  all  this  we  see  that  it  is  not  so  easy  a  matter  as 
the  world  takes  it,  to  bring  God  and  the  soul  together 
by  trusting  on  him;  it  must  be  effected  by  the  mighty 
power  of  God,  raising  up  the  soul  to  himself,  to  lay 
hold  upon  the  glorious  power,  goodness,  and  other 
excellencies  that  are  in  him:  God  is  not  only  the  ob- 
ject, but  the  working  cause  of  our  trust;  for  such  is 
our  proneness  to  live  by  sense,  and  natural  reason, 
and  such  is  the  strangeness  and  height  of  divine 
things,  such  our  inclination  to  a  self-sufficiency  and 
contentment  in  the  creature,  and  so  hard  a  matter  is 
it  to  take  off  the  soul  from  false  bottoms,  by  reason  of 
our  unacquaintance  with  God  and  his  ways;  besides, 
such  guilt  still  remains  upon  our  souls  for  our  rebel- 
lion and  unkindness  towards  God,  that  it  makes  us 
afraid  to  entertain  serious  thoughts  of  him ;  and  so 
great  is  the  distance  betwixt  his  infinite  majesty,  (be- 

12 


178  THE  soul's  conflict. 

fore  whom  the  very  angels  do  cover  their  faces)  and 
us,  by  reason  of  the  unspirituahiess  of  our  nature,  be- 
mg  opposite  to  his  most  absohite  purity,  that  we  can- 
not be  brought  to  any  famiUarity  with  the  Lord,  so 
as  to  come  into  his  holy  presence  with  confidence  to 
rely  upon  him,  or  any  comfort  to  have  communion 
with  him,  till  our  hearts  be  sanctified  and  lifted  up  by 
divine  vigour  infused  into  them. 

Though  there  be  some  inclination  by  reason  of  the 
remainder  of  the  image  of  God  in  us,  to  an  outward 
moral  obedience  of  the  law,  yet,  alas,  we  have  not 
only  no  seeds  of  evangelical  truths  and  of  faith  to 
believe  them,  but  an  utter  contrariety  in  our  natures, 
as  corrupted,  either  to  do  this,  or  any  other  good. 
When  our  conscience  is  once  awaked,  we  meditate 
nothing  but  fears  and  terrors,  and  dare  not  so  much 
as  think  of  an  angry  God,  but  rather  how  we  may 
escape  and  fly  from  him.  Therefore,  together  with  a 
deep  consideration  of  the  grounds  we  have  of  trusting 
God,  it  is  necessary  we  should  think  of  the  indispo- 
sition of  our  hearts  unto  it,  especially  when  there  is 
greatest  need  thereof,  that  so  our  hearts  may  be  forced 
to  put  out  that  petition  of  the  disciples  to  God :  Lord 
increase  our  faith  ^  Lord,  help  us  against  our  unbe- 
lieving hearts,  &c.  By  prayer  and  holy  thoughts 
stirred  up  in  the  use  of  the  means,  we  shall  feel  di- 
vine strength  infused  and  conveyed  into  our  souls  to 
trust. 

The  more  care  we  ought  to  have  to  maintain  our 
trust  in  God,  because,  besides  the  hardness  of  it,  it  is 
a  radical  and  fundamental  grace ;  it  is  as  it  were  the 
mother  root  and  great  vein  whence  the  exercise  of  all 
graces  have  their  beginning  and  strength.  The  decay 
of  a  plant,  though  it  appears  first  from  the  withering 
of  the  twigs  and  branches,  yet  it  arises  chiefly  from  a 
decay  in  the  root;  so  the  decay  of  grace  may  ap- 
pear to  the  view,  first  in  our  company,  carriage,  and 
speeches,  &c. ;  but  the  primitive  and  original  ground 
of  the  same  is  weakness  of  faith  in  the  heart ;  there- 
fore it  should  be  our  wisdom,  especially,  to  look  to  the 
feeding  of  the  root;  we  must,  1.  look  that  our  princi- 


THE  soul's  conflict.  179 

pies  and  foundation  be  good,  and,  2.  build  strongly 
upon  them,  and,  3.  repair  our  building  every  day  as 
continual  breeches  shall  be  made  upon  us,  either  by 
corruptions  and  temptations  from  within  or  without ; 
and  we  shall  find  that  the  main  breaches  of  our  lives 
arise  either  from  false  principles  or  doubts,  or  mind- 
lessness  of  those  that  are  true;  all  sin  is  a  turning  of 
the  soul  from  God  to  some  other  seeming  good,  but 
this  proceeds  from  a  former  turning  of  the  soul  from 
God  by  distrust.  As  faith  is  the  first  return  of  the 
soul  to  God,  so  the  first  degree  of  departing  from  God 
is  by  infidelity,  and  from  thence  comes  a  departure  by 
other  sins,  by  which,  as  sin  is  of  a  winding  nature,  our 
unbelief  more  increaseth,  and  so  the  rent  and  breach 
betwixt  our  souls  and  God  is  made  greater  still,  which 
is  that  Satan  would  have,  till  at  length  by  departing 
further  and  further  from  him,  we  come  to  have  that 
peremptory  sentence  of  everlasting  departure  pro- 
nounced against  us;  so  that  our  departure  from  God 
now  is  a  degree  to  separation  for  ever  from  him. 
Therefore  it  is  Satan's  main  care  to  come  between 
God  and  the  soul,  that  so  unloosing  us  from  God,  we 
might  more  easily  be  drawn  to  other  things ;  and  if 
he  draws  us  to  other  things,  it  is  but  only  to  unloose 
our  hearts  from  God  the  more;  for  he  well  knows 
whilst  our  souls  cleave  close  to  God,  there  is  no  pre- 
vailing against  us  by  any  created  policy  or  power. 

It  was  the  cursed  policy  of  Balaam  to  advise  Balak 
to  draw  the  people  from  God  (by  fornication),  that  so 
God  might  be  drawn  from  them:  the  sin  of  their  base 
affections  crept  into  the  very  spirits  of  their  mind, 
and  drew  them  from  God  to  idolatry ;  bodily  adultery 
makes  way  for  spiritual ;  an  unbelieving  heart  is  an 
ill  heart,  and  a  treacherous  heart,  because  it  makes  us 
to  depart  from  God,  the  living  God,  &c.  Heb.  iii.  12. 
Therefore  we  should  especially  take  heed  of  it  as  we 
love  our  lives,  yea,  our  best  life,  which  ariseth  from 
the  union  of  our  souls  with  God. 

None  so  opposed  as  a  Christian,  and  in  a  Christian 
nothing  so  opposed  as  his  faith,  because  it  opposeth 
whatsoever  opposes  God,  both  within  and  without 


180  THE  soul's  conflict. 

us:  it  captivates  and  brings  under  whatsoever  rises 
up  against  God  in  the  heart,  and  sets  itself  against 
whatsoever  makes  head  against  the  soul. 

And  because  mistake  is  very  dangerous,  and  we 
are  prone  to  conceive  that  to  trust  in  God  is  an  easy 
matter,  therefore  it  is  needful  that  we  should  have  a 
right  conceit  of  this  trust,  what  it  is,  and  how  it  may 
be  discerned,  lest  we  trust  to  an  untrusty  trust,  and  to 
an  unsteady  stay. 

We  may,  by  what  hath  been  said  before,  partly 
discern  the  nature  of  it,  to  be  nothing  else  but  an 
exercise  of  faith,  whereby  looking  to  God  in  Christ 
through  the  promises,  we  take  off  our  souls  from  all 
other  supports,  and  lay  them  upon  God  for  deliver- 
ance and  upholding  in  all  ill,  present  or  future,  felt  or 
feared,  and  the  obtaining  of  all  good,  which  God  sees 
expedient  for  us. 

Now  that  we  may  discern  the  truth  of  our  trust  in 
God  the  better,  we  must  know,  that  true  trust  is  wil- 
ling to  be  tried  and  searched,  and  can  say  to  God  as 
David,  Now,  Lord,  what  ivait  I  for,  my  hope  is  in 
thee,  Psalm  xxxix.  7 ;  and  as  it  is  willing  to  come  to 
trial,  so  it  is  able  to  endure  trial,  and  to  hold  out  in 
opposition,  as  appears  in  David;  if  faith  had  a  promise, 
it  will  rely  and  rest  upon  it,  say  flesh  and  blood  what 
it  can  to  the  contrary;  true  faith  is  as  large  as  the 
promise,  and  will  take  God's  part  against  whatsoever 
opposes  it. 

And  as  faith  singles  not  out  one  part  of  divine  truth 
to  believe  and  rejects  another,  so  it  relies  upon  God 
for  every  good  thing,  one  as  well  as  another;  the 
ground  whereof  is  this,  the  same  love  of  God  that 
intends  us  heaven,  intends  us  a  supply  of  all  neces- 
saries that  may  bring  us  thither. 

A  child  that  believes  his  father  will  make  him  heir, 
doubts  not  but  he  will  provide  him  food  and  nourish- 
ment, and  give  him  breeding  suitable  to  his  future 
condition;  it  is  a  vain  pretence  to  believe  that  God 
will  give  us  heaven,  and  yet  leave  us  to  shift  for  our- 
selves in  the  way. 

Where  trust  is  rightly  planted,  it  gives  boldness  to 


THE  soul's   conflict.  181 

the  soul  in  going  to  God,  for  it  is  grounded  upon  the 
discovery  of  God's  love  first  to  us,  and  seeth  a  war- 
rant from  him  for  whatsoever  it  trusts  him  for;  though 
the  things  themselves  be  never  so  great,  yet  they  are 
no  greater  than  God  is  willing  to  bestow;  again, trust 
is  bold  because  it  is  grounded  upon  the  worthiness  of 
a  mediator,  Avho  hath  made  way  to  God's  favour  for 
us,  and  appears  now  in  heaven  to  maintain  it  towards 
us. 

Yet  this  boldness  is  with  humility,  which  carries 
the  soul  out  of  itself;  and  that  boldness  which  the  soul 
by  trust  hath  with  God,  is  from  God  himself;  it  hath 
nothing  to  allege  from  itself  but  its  own  emptiness 
and  God's  fulness,  its  own  sinfulness  and  God's  mercy, 
its  own  humble  obedience  and  God's  command;  hence 
it  is  that  the  true  believer's  heart  is  not  lifted  up,  nor 
swells  with  self-confidence;  as  trust  comes  in,  that 
goes  out ;  trust  is  never  planted,  and  grows  but  in  an 
humble  and  low  soul;  trust  is  a  holy  motion  of  the 
soul  to  God,  and  motion  arises  from  want;  those,  and 
those  only,  seek  out  abroad  that  want  succour  at 
home ;  plants  move  not  from  place  to  place,  because 
they  find  nourishment  where  they  stand;  but  living 
creatures  seek  abroad  for  their  food,  and  for  that  end 
have  a  power  of  moving  from  place  to  place;  and 
this  is  the  reason  why  trust  is  expressed  by  going  to 
God. 

Hereupon  trust  is  a  dependent  grace,  answerable 
to  our  dependent  condition ;  it  looks  upon  all  things, 
it  hath  or  desires  to  have,  as  coming  from  God  and 
his  free  grace  and  power;  it  desireth  not  only  wisdom 
but  to  be  wise  in  his  wisdom,  to  see  in  his  light,  to  be 
strong  in  his  strength,  the  thing  itself  contents  not  this 
grace  of  trust,  but  God's  blessing  and  love  in  the  thing, 
it  cares  not  for  any  thing  further  than  it  can  have  it 
with  God's  favour  and  good  liking. 

Hence  it  is  that  trust  is  an  obsequious  and  an  ob- 
serving grace,  stirring  up  the  soul  to  a  desire  of  pleas- 
ing God  in  all  things,  and  to  a  fear  of  displeasing 
him :  he  that  pretends  to  trust  the  Lord  in  a  course 
of  offending,  may  trust  to  this  that  God  will  meet  him 


182  THE  soul's  conflict. 

in  another  way  than  he  looks  for :  he  that  is  a  tenant 
at  courtesy  will  not  offend  his  Lord :  hence  it  is  that 
the  apostle  enforceth  that  exhortation  to  work  out  our 
salvationwith  fear  and  trembling,  hec^MSQ  it  is  God 
that  worketh  the  will  and  the  deed,  and  according  to 
his  good  pleasure,  not  ours :  therefore  faith  is  an  ef- 
fectual working  grace,  it  works  in  Heaven  Avith  God, 
it  works  within  us,  commanding  all  the  powers  of  the 
soul,  it  works  without  us,  conquering  whatsoever  is  in 
the  world  on  the  right  hand  to  draw  us  from  God,  or 
on  the  left  hand  to  discourage  us;  it  works  against 
hell  and  the  powers  of  darkness ;  and  all  by  virtue  of 
trusting,  as  it  draweth  strength  from  God;  it  stirs  up 
all  other  graces  and  keeps  them  in  exercise,  and 
thereupon  the  acts  of  other  graces  are  attributed  to 
faith,  as  Heb.  xi.  It  breeds  a  holy  jealousy  over 
ourselves,  lest  we  give  God  just  cause  to  stop  the 
influence  of  his  grace  towards  us,  so  to  let  us  see 
that  we  stand  not  by  our  own  strength:  those  that 
take  liberty  in  things  they  either  know  or  doubt  will 
displease  God,  show  they  want  the  fear  of  God,  and 
this  Avant  of  fear  shows  their  want  of  dependency, 
and  therefore  want  of  trust;  dependency  is  always 
very  respective,  it  studieth  contentment  and  care  to 
comply;  this  was  it  made  Enoch  walk  ivith  God, 
and  study  how  to  please  him,  Heb.  xi.  5;  when  we 
know  nothing  can  do  us  good  or  hurt  but  God,  it 
draws  our  chief  care  to  approve  ourselves  to  him. 
Obedience  of  faith  and  obedience  of  life  will  go  to- 
gether ;  and  therefore  he  that  commits  his  soul  to  God 
to  save,  will  commit  his  soul  to  God  to  sanctify  and 
guide  in  a  way  of  well  pleasing:  not  only  the  tame, 
but  the  most  savage  creatures,  will  be  at  the  beck  of 
those  that  feed  them,  though  they  are  ready  to  fall 
violently  upon  others ;  disobedience,  therefore,  is 
against  the  principles  of  nature. 

This  dependency  is  either  in  the  use  of  means,  or 
else  when  means  fail  us ;  true  dependency  is  exactly 
careful  of  all  means.  When  God  hath  set  down  a 
course  of  means,  we  must  not  expect  that  God  should 
alter  his  ordinary  course  of  providence  for  us;  de- 


THE  soul's  conflict.  183 

served  disappointment  is  the  fruit  of  this  presumptu- 
ous confidence;  the  more  we  depend  on  a  wise  phy- 
sician, the  more  we  shall  observe  his  directions,  and 
be  careful  to  use  what  he  prescribes;  yet  we  must 
use  the  means  as  means,  and  not  set  them  in  God's 
room, for  that  is  the  way  to  blast  our  hopes;  the  way 
to  have  any  thing  taken  away  and  not  blest,  is  to  set 
our  heart  too  much  upon  it.  Too  much  grief  in 
parting  with  any  thing,  shows  too  much  trust  in  the 
enjoying  of  it ;  and  therefore  he  that  uses  the  means 
in  faith,  will  always  join  prayer  unto  God^  from 
whom,  as  every  good  thing  comes,  so  likewise  doth 
the  blessing  and  success  thereof;  where  much  eri- 
deavour  is  and  little  seeking  to  God,  it  shows  there  is 
little  trust ;  the  widow  that  trusted  in  God,  continued 
likewise  iii  prayers  day  and  night. 

The  best  discovery  of  our  not  relying  too  much  on 
means,  is,  when  all  means  fail,  if  we  can  still  rely 
upon  God,  as  being  still  where  he  was,  and  hath  ways 
of  his  own  for  helping  us,  either  immediately  from 
himself,  or  by  setting  to  work  other  means,  and  those, 
perhaps,  very  unlikely,  such  as  we  think  not  of  God 
hath  Avays  of  his  own.  Abraham  never  honoured 
God  more,  than  when  he  trusted  in  God  for  a  son 
against  the  course  of  nature,  and  when  he  had  a  son, 
was  ready  to  sacrifice  him,  upon  confidence  that  God 
would  raise  him  from  the  dead  again.  This  was  the 
ground  upon  which  Daniel,  with  such  great  authority, 
reproved  Balthasar  that  he  had  not  a  care  to  glorify 
God,  in  whose  hand  his  breath  was,  and  all  his 
ways.  The  greatest  honour  we  can  do  unto  God, 
is  when  we  see  nothing,  but  rather  all  contrary  to 
that  we  look  for,  then  to  shut  our  eyes  to  inferior 
things  below,  and  look  altogether  upon  his  all-suffi- 
ciency ;  God  can  convey  himself  more  comfortably  to 
us  when  he  pleaseth,  without  means  than  by  means. 
True  trust,  as  it  sets  God  highest  in  the  soul,  so  in 
danger  and  wants  it  hath  present  recourse  to  him,  as 
the  conies  to  the  rocks. 

And  because  God's  times  and  seasons  are  the  best, 
it  is  an  evidence  of  true  trust  when  we  can  wait  God's 


184  THE  soul's  conflict. 

leisure,  and  not  make  haste,  and  so  run  before  God ; 
for  else  the  more  haste  the  worse  speed;  God  seldom 
makes  any  promise  to  his  children,  but  he  exerciseth 
their  trust  in  waiting  long  before,  as  David  for  a  king- 
dom, Abraham  for  a  son,  the  whole  world  for  Christ's 
coming,  &c. 

One  main  evidence  of  true  trust  in  God  is  here  in 
the  text ;  we  see  here  it  hath  a  quieting  and  stilling 
virtue,  for  it  stays  the  soul  upon  the  fulness  of  God's 
love,  joined  with  his  ability  to  supply  our  wants  and 
relieve  our  necessities,  though  faith  doth  not,  at  the 
first  especially,  so  stay  the  soul,  as  to  take  away  all 
suspicious  fears  of  the  contrary:  there  be  so  many 
things  in  trouble  that  press  upon  the  soul,  as  hinder 
the  joining  of  God  and  it  together,  yet  the  prevailing 
of  our  unbelief  is  taken  away,  the  reign  of  it  is  broken. 
If  the  touch  of  Christ  in  his  abasement  on  earth  drew 
virtue  from  him,  certain  it  is  that  faith  cannot  touch 
Christ  in  heaven,  but  it  will  draw  a  quieting  and 
sanctified  virtue  from  him,  which  will  in  some  mea- 
sure stop  the  issues  of  an  unquiet  spirit ;  the  needle  in 
the  compass  will  stand  north,  though  with  some  trem- 
bling. 

A  ship  that  lies  at  anchor  may  be  something  tossed, 
but  yet  it  still  remains  so  fastened,  that  it  cannot  be 
carried  away  by  wind  or  weather;  the  soul,  after  it 
hath  cast  anchor  upon  God,  may,  as  we  see  here  in 
David,  be  disquieted  awhile,  but  this  unsettling  tends 
to  a  deeper  settling;  the  more  we  believe,  the  more 
we  are  established;  faith  is  an  establishing  grace,  hy 
faith  we  stand,  and  stand  fast,  and  are  able  to  with- 
stand whatsoever  opposeth  us.  For  what  can  stand 
against  God,  upon  whose  truth  and  power  faith  relies  ? 
the  devil  fears  us  not,  but  him  whom  we  fly  unto  for 
succour;  it  is  the  ground  we  stand  on  secures  us,  not 
ourselves. 

As  it  is  our  happiness,  so  it  must  be  our  endeavour 
to  bring  the  soul  close  to  God,  that  nothing  get  be- 
tween, for  then  the  soul  hath  no  sure  footing.  When 
we  step  from  God,  Satan  steps  in  by  some  temptation 
or  other  presently.      It  requires  a  great  deal  of  self- 


THE  soul's  conflict.  185 

denial,  to  bring  a  soul  either  swelling  with  carnal  con- 
fidence, or  sinking  by  fear  and  distrust,  to  lie  level 
upon  God,  and  cleave  fast  to  him :  square  will  lie  fast 
upon  square :  but  our  hearts  are  so  full  of  unevenness, 
that  God  hath  much  ado  to  square  our  hearts  fit  for 
him,  notwithstanding  the  soul  hath  no  rest  without 
this. 

The  use  of  trust  is  best  known  in  the  worst  times, 
for  naturally  in  sickness  we  trust  to  the  physician,  in 
want  to  our  wit  and  shifts,  in  danger  to  policy  and  the 
arm  of  flesh,  in  plenty  to  our  present  supply,  &c.,  but 
when  we  have  nothing  in  view,  then  indeed  should 
God  be  God  unto  us.  In  times  of  distress,  when  he 
shows  himself  in  the  ways  of  his  mercy  and  goodness, 
then  we  should  especially  magnify  his  name,  which 
will  move  him  to  discover  his  excellencies  the  more, 
the  more  we  take  notice  of  them.  And  therefore 
David  strengthens  himself  in  these  words,  that  he 
hoped  for  better  times,  wherein  God  would  show 
himself  more  gracious  to  him,  because  he  resolved 
to  praise  him. 

This  trusting  joints  the  soul  again,  and  sets  it  in  its 
own  trust  resting-place,  and  sets  God  in  his  own  place 
in  the  soul,  that  is,  the  highest ;  and  the  creature  in  its 
place,  which  is  to  be  under  God,  as  in  its  own  nature, 
so  in  our  own  hearts.  This  is  to  ascribe  honour  due 
unto  God,  Psalm  xxix.  2,  the  only  way  to  bring  peace 
into  the  soul:  thus,  if  we  can  bring  our  hope  and 
trust  to  the  God  of  hope  and  trust,  we  shall  stand  im- 
pregnable in  all  assaults,  as  will  best  appear  in  these 
particulars. 


CHAPTER  XXI. 

OF  QUIETING  THE  SPIRIT  IN  TROUBLES  FOR  SIN,  AND  OBJECTIONS  ANSWERED. 

To  begin  with  troubles  of  the  spirit,  which  indeed  are 
the  spirit  of  troubles,  as  disabling  that  which  should 
uphold  a  man  in  all  his  troubles.  A  spirit  set  in  tune, 
and  assisted  by  a  higher  spirit,  will  stand  out  against 


186  THE  soul's   conflict. 

ordinary  assaults,  but  when  God  (the  God  of  the 
spirits  of  all  flesh)  shall  seem  contrary  to  our  spirits, 
whence  then  shall  we  find  relief? 

Here  all  is  spiritual,  God  a  spirit,  the  soul  a  spirit, 
the  terrors  spiritual,  the  devil  who  joins  with  these  a 
spirit;  yea,  that  which  the  soul  fears  for  the  time  to 
come,  is  spiritual,  and  not  only  spiritual,  but  eternal, 
unless  it  pleaseth  God  at  length  to  break  out  of  the 
thick  cloud,  wherewith  he  covers  himself,  and  shine 
upon  the  soul,  as  in  his  own  time  he  will. 

In  this  estate,  comforts  themselves  are  uncomfort- 
able to  the  soul;  it  quarrels  with  every  things  the 
better  things  it  hears  of,  the  more  it  is  vexed.  Oh 
what  is  this  to  me,  what  have  I  to  do  with  these  com- 
forts? the  more  happiness  may  be  had,  the  more  is  my 
grief;  as  for  comforts  from  God's  inferior  blessings,  as 
friends,  children,  estate,  &c.,  the  soul  is  ready  to  mis- 
construe God's  end  in  all,  as  not  intending  any  good 
to  him  thereby. 

In  this  condition  God  does  not  appear  in  his  own 
shape  to  the  soul,  but  in  the  shape  of  an  enemy;  and 
when  God  seems  against  us,  who  shall  stand  for  us? 
our  blessed  Saviour  in  his  agony  had  the  angels  to 
comfort  him;  but  had  he  been  a  mere  man,  and  not 
assisted  by  the  godhead,  it  was  not  the  comfort  (no, 
not)  of  angels  that  could  have  upheld  him,  in  the  sense 
of  his  Father's  withdrawing  his  countenance  from 
him.  Alas,  then,  what  will  become  of  us  in  such  a 
case,  if  we  be  not  supported  by  a  spirit  of  power  and 
the  power  of  an  almighty  Spirit? 

If  all  the  temptations  of  the  whole  world  and  hell 
itself  were  mustered  together,  they  v/ere  nothing  to 
this,  whereby  the  great  God  sets  himself  contrary  to 
his  poor  creature.  None  can  conceive  so,  but  those 
that  have  felt  it.  If  the  hiding  of  his  face  will  so 
trouble  the  soul,  what  will  his  frown  and  angry  look 
do  ?  needs  must  the  soul  be  in  a  woful  plight,  when 
as  God  seems  not  only  to  be  absent  from  it,  but  an 
enemy  to  it.  When  a  man  sees  no  comfort  from 
above,  and  looks  inward  and  sees  less;  when  he  looks 
about  him,  and  sees  nothing  but  evidences  of  God's 


THE  soul's  conflict.  187 

displeasure ;  beneath  him^  and  sees  nothing  but  des- 
peration; clouds  without,  and  clouds  within,  nothing 
but  clouds  in  his  condition;  here  he  had  need  of  faith 
to  break  through  all,  and  see  sun  through  the  thickest 
cloud. 

Upon  this,  the  distressed  soul  is  in  danger  to  be  set 
upon  a  temptation,  called  the  temptation  of  blasphemy, 
that  is,  to  entertain  bitter  thoughts  against  God,  and 
especially  against  the  grace  and  goodness  of  God, 
Avherein  he  desires  to  make  himself  most  known  to 
his  creature.  In  those  that  have  wilfully  resisted 
divine  truths  made  known  unto  them,  and  after  taste, 
despised  them,  a  persuasion  that  God  hath  forsaken 
them,  set  on  strongly  by  Satan,  hath  a  worse  effect,  it 
stirs  up  a  hellish  hatred  against  God,  carrying  them  to 
a  revengeful  desire  of  opposing  whatsoever  is  God's, 
though  not  always  openly  (for  then  they  should  lose 
the  advantage  of  doing  hint)  yet  secretly  and  subtly, 
and  under  pretence  of  the  contrary.  To  this  degree 
of  blasphemy  God's  children  never  fall,  yet  they  may 
feel  the  venom  of  corruption  stirring  in  their  hearts, 
against  God  and  his  ways,  Avhich  he  takes  with  them ; 
and  this  adds  greatly  to  the  depth  of  their  affliction, 
when  afterward  they  think  with  themselves  what 
hellish  stuff  they  carry  in  their  souls.  This  is  not  so 
much  discerned  in  the  temptation,  but  after  the  fit  is 
somewhat  remitted. 

In  this  kind  of  desertion,  seconded  with  this  kind  of 
temptation,  the  way  is  to  call  home  the  soul,  and  to 
check  it,  and  charge  it  to  trust  in  God,  even  though 
he  shows  himself  an  enemy,  for  it  is  but  a  show,  he 
doth  but  put  on  a  mask  with  a  purpose  to  reveal 
himself  the  more  graciously  afterward ;  his  manner  is 
to  work  by  contraries.  In  this  condition  God  lets  in 
some  few  beams  of  light,  whereby  the  soul  casts  a 
longing  look  upon  God,  even  when  he  seems  to  for- 
sake it;  it  will,  with  Jonas  in  the  belly  of  hell,  look 
back  to  the  holy  temple  of  God,  Jonah  ii.  4,  it  will 
steal  a  look  unto  Christ.  Nothing  more  comfortable 
in  this  condition,  than  to  fly  to  him,  that  by  experience 
knew  what  this  kind  of  forsaking  meant,  for  this  very 


188  THE  soul's  conflict. 

end  that  he  might  be  the  fitter  to  succour  us  m  the 
like  distress. 

Learn,  therefore,  to  appeal  from  God  to  God,  op- 
pose his  gracious  nature,  his  sweet  promises  to  such 
as  are  in  darkness^  and  see  no  light,  Isa.  1. 10,  inviting 
them  to  trust  in  him,  though  there  appear  to  the  eye 
of  sense  and  reason  nothing  but  darkness :  here  make 
use  of  that  sweet  relation  of  God  in  Christ,  becoming 
a  Father  to  us:  Doubtless  thou  art  our  Father,  Isa. 
Ixiii.  1 6 :  flesh  would  make  a  doubt  of  it,  and  thou 
seemest  to  hide  thy  face  from  us,  yet  doubtless  thou 
art  our  Father,  and  hast  in  former  time  showed  thy- 
self to  be  so,  we  will  not  leave  thee  till  we  have  a 
blessing  from  thee,  till  we  have  a  kinder  look  from 
thee :  this  wrestling  will  prevail  at  length,  and  we  shall 
have  such  a  sight  of  him,  as  shall  be  an  encourage- 
ment for  the  time  to  come,  when  we  shall  he  able  to 
comfort  others,  with  those  comforts  whereby  we  have 
been  refreshed  ourselves.  2  Cor.  i.  4.  With  the  saint's 
case  remember  the  saint's  course,  which  is  to  trust  in 
God.  So  Christ  the  Head  of  the  Church  commits 
himself  to  that  God,  whose  favour  for  the  present  he 
felt  not;  so  Job  resolves  upon  trust,  though  God  should 
kill  him. 

I^iit  these  holy  persons  were  not  troubled  with  the 
guilt  of  any  particular  sin,  but  I  feel  the  just  dis- 
pleasure of  God  kindled  against  me  for  many  and 
great  offences. 

True  it  is,  that  sin  is  not  so  sweet  in  the  committing, 
as  it  is  heavy  and  bitter  in  the  reckoning.  When 
Adam  had  once  offended  God,  Paradise  itself  was  not 
Paradise  to  him.  The  presence  of  God,  which  Avas 
most  comfortable  before,  was  now  his  greatest  terror, 
had  not  God  out  of  his  free,  infinite  and  preventing 
mercy  come  betwixt  him  and  hell,  by  the  promise  of 
the  blessed  seed.  This  seed  was  made  sin  to  satisfy 
for  sin ;  sin  passive  in  himself  to  satisfy  for  sin  active 
in  us.   1  Cor.  v.  21. 

When  God  once  charges  sin  upon  the  soul,  alas, 
who  shall  take  it  oft'?  when  the  great  God  shall 
frown,  the  smiles  of  the  creature  cannot  refresh  us. 


THE  soul's  conflict.  189 

Sin  makes  us  afraid  of  that  which  should  be  our  great- 
est comfort ;  it  puts  a  sting  into  every  other  evil,  upon 
the  seizing  of  any  evil,  either  of  body,  soul,  or  condi- 
tion, the  guilty  soul  is  imbittered  and  enraged ;  for 
from  that  which  it  feels,  it  fore-speaks  to  itself  worse 
to  come.  It  interprets  all  that  befalls  as  the  messen- 
gers of  an  angry  God,  sent  in  displeasure  to  take  re- 
venge upon  it.  This  weakeneth  the  courage,  wasteth 
the  spirits,  and  blasteth  the  beauty  even  of  God's 
dearest  ones.  Psalm  xxxviii.  There  is  not  the  stoutest 
man  breathing,  but  if  God  sets  his  conscience  against 
him,  it  will  pull  him  down,  and  lay  him  flat,  and  fill 
him  with  such  inward  terrors,  as  he  shall  be  more 
afraid  of  himself,  than  of  all  the  world  beside.  This 
were  a  doleful  case,  if  God  had  not  provided  in  Christ 
a  remedy  for  this  great  evil  of  evils,  and  if  the  holy 
Spirit  were  not  above  the  conscience,  able  as  well  to 
pacify  it  by  the  sense  of  God's  love  in  Christ,  as  to 
convince  it  of  sin,  and  the  just  desert  thereby. 

But  my  sins  are  not  the  sins  of  an  ordinary  man, 
my  spots  are  not  as  the  spots  of  the  rest  of  Gocfs 
children. 

Conceive  of  God's  mercy  as  no  ordinary  mercy,  and 
Christ's  obedience  as  no  ordinary  obedience.  There 
is  something  in  the  very  greatness  of  sin,  that  may  en- 
courage us  to  go  to  God,  for  the  greater  our  sins  are, 
the  greater  the  glory  of  his  powerful  mercy  pardoning, 
and  his  powerful  grace  in  healing  will  appear.  The 
great  God  delights  to  show  his  greatness  in  the  greatest 
things ;  even  men  glory,  when  they  are  put  upon  that, 
which  may  set  forth  their  worth  in  any  kind.  God 
delight eth  in  mercy,  Mic.  vii.  18,  it  pleaseth  him  (no- 
thing so  well)  as  being  his  chief  name,  which  then  we 
take  in  vain,  when  we  are  not  moved  by  it  to  come 
imto  him. 

That  which  Satan  would  use  as  an  argument  to 
drive  us  from  God,  we  should  use  as  a  strong  plea 
with  him.  Lord,  the  greater  my  sins  are,  the  greater 
will  be  the  glory  of  thy  pardoning  mercy.  David 
after  his  heinous  sins,  cries  not  for  mercy,  but  for 
abundance  of  mercy,  according  to  the  multitude  of 


190  THE  soul's  conflict. 

thy  mercies^  do  away  mine  offences^V^'dXvci  li:  his 
mercy  is  not  only  above  his  own  works,  but  above 
ours  too.  If  we  could  sin  more  than  he  could  pardon, 
then  we  might  have  some  reason  to  despair.  Despair 
is  a  high  point  of  atheism,  it  takes  away  God  and  Christ 
both  at  once.  Judas,  in  betraying  our  Saviour,  was 
an  occasion  of  his  death  as  man,  but  in  despairing  he 
did  what  lay  in  him  to  take  away  his  life  as  God. 

When,  therefore,  conscience  joining  with  Satan  sets 
out  the  sin  in  its  colours,  labour  thou  by  faith  to  set 
out  God  in  his  colours,  infinite  in  mercy  and  loving 
kindness.  Here  lies  the  art  of  a  Christian ;  it  is  divine 
rhetoric  thus  to  persuade  and  set  down  the  soul.  Thy 
sins  are  great,  but  Adam's  was  greater,  who  being  so 
newly  advanced  above  all  the  creatures,  and  taken  into 
so  near  an  acquaintance  with  God,  and  having  ability 
to  persist  in  that  condition  if  he  would,  yet  willingly 
overthrew  himself  and  all  his  whole  posterity,  by 
yielding  to  a  temptation,  which  though  high  (as  being 
promised  to  be  like  unto  God,)  yet  such  as  he  should 
and  might  have  resisted  ;  no  sin  we  can  commit,  can 
be  a  sin  of  so  tainting  and  spreading  a  nature,  yet  as 
he  fell  by  distrust,  so  he  was  recovered  by  trusting, 
and  so  must  we  by  relying  on  a  second  Adam,  whose 
obedience  and  righteousness yrom  thence  reigns.  Rom. 
V.  17,  to  the  taking  away  not  only  of  that  one  sin  of 
Adam,  and  ours  in  him,  but  of  all,  and  not  only  to 
the  pardon  of  all  sin,  but  to  a  right  of  everlasting  life. 
The  Lord  thinks  himself  disparaged,  when  we  have 
no  higher  thoughts  of  his  mercy,  than  of  our  sins,  when 
we  bring  God  down  to  our  model,  when  as  the  heavens 
are  not  so  much  higher  than  the  earth,  than  his 
thoughts  of  love  and  goodness  are  above  the  thoughts 
of  our  unworthiness.  Isa.  Iv.  9.  It  is  a  kind  of  taking 
away  the  Almighty,  to  limit  his  boundless  mercy  in 
Christ,  within  the  narrow  scantling  of  our  apprehen- 
sion ;  yet  infidelity  doth  this,  which  should  stir  up  in 
us  a  loathing  of  it  above  all  other  sins.  But  this  is 
Satan's  fetch,  when  once  he  hath  brought  us  into  sins 
against  the  law,  then  to  bring  us  into  sins  of  a  higher 
nature,  and  deeper  danger,  even  against  the  blessed 


THE    soul's    conflict.  191 

Gospel,  that  so  there  may  be  no  remedy,  but  that 
mercy  itself  might  condemn  us. 

All  the  aggravations,  that  conscience  and  Satan 
helping  it,  are  able  to  raise  sin  unto,  cannot  rise  to 
that  degree  of  infiniteness,  that  God's  mercy  in  Christ 
is  of.  If  there  be  a  spring  of  sin  in  us,  there  is  a 
spring  of  mercy  in  him,  and  a  fountain  opened  daily 
to  wash  ourselves  in.  If  we  sin  oft,  let  us  do  as  Paul, 
who  prayed  oft  against  the  prick  of  the  flesh.  Zac. 
xiii.  1.  If  it  be  a  devil  of  long  continuance,  yet  fast- 
ing and  prayer  Avill  drive  him  out  at  length. 

Nothing  keeps  the  soul  more  down  than  sins  of 
long  continuance,  because  corruption  of  nature  hath 
gotten  such  strength  in  them,  as  nature  is  added  to 
nature,  and  custom  doth  so  determine  and  sway  the 
soul  one  way,  that  men  think  it  impossible  to  recover 
themselves,  they  see  one  link  of  sin  draw  on  another, 
all  making  a  chain  to  fasten  them  to  destruction,  they 
think  of  necessity  they  must  be  damned,  because  cus- 
tom hath  bred  a  necessity  of  sinning  in  them,  and  con- 
ceive of  the  promise  of  mercy,  as  only  made  to  such 
as  turn  from  their  sinful  courses,  in  which  they  see 
themselves  so  hardened,  that  they  cannot  repent. 

Certain  it  is,  the  condition  is  most  lamentable,  that 
yielding  unto  sin  brings  men  unto.  Men  are  careful 
to  prevent  dangerous  sickness  of  the  body,  and  the 
danger  of  law  concerning  their  estates ;  but  seldom 
consider  into  what  a  miserable  plight  their  sins,  which 
they  so  willingly  give  themselves  up  unto,  will  bring 
them.  If  they  do  not  perish  in  their  sins,  yet  their 
yielding  will  bring  them  into  such  a  doleful  condition, 
that  they  would  give  the  whole  world,  if  they  were 
possessors  of  it,  to  have  their  spirits  at  freedom  from 
this  bondage  and  fear. 

To  such  as  bless  themselves  in  an  ill  way  upon  hope 
of  mercy,  we  dare  not  speak  a  word  of  comfort,  be- 
cause God  doth  not,  but  threatens,  his  wrath  shall  burn 
to  hell  against  them.  Yet  because  while  life  continues 
there  may  be  as  a  space,  so  a  place,  and  grace  for  re- 
pentance, these  must  be  dealt  withal  in  such  a  manner. 


192  THE  soul's  conflict, 

as  they  may  be  stayed  and  stopped  in  their  dangerous 
courses,  there  must  be  a  stop  before  a  turn. 

And  when  their  consciences  are  thoroughly  awaked 
with  sense  of  their  danger,  let  them  seriously  consider 
whither  sin,  and  Satan  by  sin,  is  carrying  of  them, 
and  lay  to  heart  the  justice  of  God,  standing  before 
them  as  an  angel  with  a  drawn  sword,  ready  to  fall 
upon  them  if  they  post  on  still. 

Yet  to  keep  them  from  utter  sinking,  let  them  con- 
sider withal,  the  unlimited  mercy  of  God,  as  not  lim- 
ited to  any  person,  or  any  sin,  so  not  to  any  time ; 
there  is  no  prescription  of  time  can  bind  God,  his 
mercy  hath  no  certain  date  that  will  expire,  so  as 
those  that  fly  unto  it,  shall  have  no  benefit.  Invin- 
cible mercy  will  never  be  conquered,  and  endless 
goodness  never  admits  of  bounds  or  end. 

What  kind  of  people  were  those  that  followed 
Christ?  were  they  not  such  as  had  lived  long  in  their 
sinful  courses?  he  did  not  only  raise  them  that  were 
newly  dead,  but  Lazarus  that  had  laid  four  days  in 
the  grave.  They  thought  Christ's  power  in  raising 
the  dead  had  reached  to  a  short  time  only,  but  he 
would  let  them  know,  that  he  could  as  well  raise 
those  that  had  been  long  as  lately  dead.  If  Christ 
be  the  physician,  it  is  no  matter  of  how  long  continu- 
ance the  disease  be.  He  is  good  at  all  kinds  of  dis- 
eases, and  will  not  endure  the  reproach  of  disability 
to  cure  any.  Some  diseases  are  the  reproaches  of 
other  physicians,  as  being  above  their  skill  to  help, 
but  no  conceit  more  dangerous  when  we  are  to  deal 
with  Christ. 

"  The  blessed  martyr  Bilney  was  much  offended 
when  he  heard  an  eloquent  preacher  inveighing 
against  sin,  saying  thus.  Behold  thou  hast  laid  rotten 
in  thy  own  lusts,  by  the  space  of  sixty  years,  even  as  a 
beast  in  his  own  dung,  and  wilt  thou  presume  in  one 
year  to  go  forward  towards  heaven,  and  that  in  thine 
old  age,  as  much  as  thou  wentest  backward  from  hea- 
ven to  hell  in  sixty  years?  is  not  this  a  goodly  argu- 
ment? saith  Bilney;  is  this  preaching  of  repentance  in 
the  name  of  Jesus  ?  it  is  as  if  Christ  had  died  in  vain 


THE  soul's  conflict.  193 

for  such  a  man,  and  that  he  must  make  satisfaction 
for  himself  If  I  had  heard,  saith  he,  such  preaching 
of  repentance  in  times  past,  I  had  utterly  despaired  of 
mercy;"  we  must  never  think  the  door  of  hope  to  be 
shut  against  us,  if  we  have  a  purpose  to  turn  unto 
God.  As  there  is  nothing  more  injurious  to  Christ,  so 
nothing  more  fooUsh  and  groundless  than  to  distrust, 
it  being  the  chief  scope  of  God  in  his  word  to  draw 
our  trust  to  him  in  Christ,  in  whom  is  always  open  a 
breast  of  mercy  for  humbled  sinners  to  fly  unto. 

But  thus  far  the  consideration  of  our  long  time 
spent  in  the  devil's  service  should  prevail  with  us,  as 
to  take  more  shame  to  ourselves,  so  to  resolve  more 
strongly  for  God  and  his  ways,  and  to  account  it 
more  than  sufficient  that  we  have  spent  already  so 
much  precious  time  to  so  ill  purposes;  and  the  less 
time  we  have,  to  make  the  more  haste  to  work  for 
God,  and  bring  all  the  honour  we  can  to  religion  in 
so  little  a  space.  Oh  how  doth  it  grieve  those  that 
have  felt  the  gracious  power  of  Christ  in  converting 
their  souls,  that  ever  they  should  spend  the  strength 
of  tneir  parts  in  the  work  of  his  and  their  enemy ! 
and  might  they  live  longer,  it  is  their  full  purpose  for 
ever  to  renounce  their  former  ways.  There  is  bred 
in  them  an  eternal  desire  of  pleasing  God,  as  in  the 
wicked  there  is  an  eternal  desire  of  offending  him, 
which  eternity  of  desires  God  looks  to  in  both  of 
them,  and  rewards  them  accordingly,  though  he  cuts 
off  the  thread  of  their  lives. 

But  God  in  wisdom  will  have  the  conversions  of 
such  as  have  gone  on  in  a  course  of  sinning  (especial- 
ly after  light  revealed)  to  be  rare  and  difficult.  Births 
in  those  that  are  ancienter,  are  with  greater  danger 
than  in  the  younger  sort.  God  will  take  a  course, 
that  his  grace  shall  not  be  turned  into  wantonness. 
He  oft  holds  such  upon  the  rack  of  a  troubled  con- 
science, that  they  and  others  may  fear  to  buy  the 
pleasure  of  sin  at  such  a  rate.  Indeed  where  sin 
abounds,  there  grace  superabounds,  but  then  it  is 
where  sin  that  abounded  in  the  life  abounds  in  the 
conscience  in  grief  and  detestation  of  it,  as  the  great- 

13 


194  THE  soul's  conflict. 

est  evil.  Christ  groaned  at  the  raising  of  Lazarus, 
which  he  did  not  at  others,  because  that  although  to 
an  Almighty  power  all  things  are  alike  easy,  yet  he 
will  show  that  there  be  degrees  of  difficulties  in  the 
things  themselves,  and  make  it  appear  to  us  that  it  is 
so.  Therefore  those  that  have  enjoyed  long  the  sweet 
of  sin,  may  expect  the  bitterest  sorrow  and  repentance 
for  sin. 

Yet  never  give  place  to  thoughts  of  despair,  as 
coming  from  him  that  would  overturn  the  end  of  the 
Gospel,  which  lays  open  the  riches  of  God's  mercy 
in  Christ,  which  riches  none  set  out  more  than  those 
that  have  been  the  greatest  of  sinners,  as  we  see  in 
Paul.  We  cannot  exalt  God  more  than  by  taking  no- 
tice, and  making  use  of  that  great  design  of  infinite 
wisdom  in  reconciling  justice  and  mercy  together,  so 
as  now  he  is  not  only  merciful,  \)Mt  just  in  pardoning 
sins.  Rom.  iii.  2Q.  Our  Saviour,  as  he  came  towards 
the  latter  age  of  the  world,  when  all  things  seemed 
desperate ;  so  he  comes  to  some  men  in  the  latter  part 
of  their  days.  The  mercy  showed  to  Zacchseus,  and 
the  good  thief  was  personal,  but  the  comfort  intended 
by  Christ  was  public,  therefore  still  trust  in  God. 

In  this  case  we  must  go  to  God,  with  whom  all 
things  are  possible,  to  put  forth  his  almighty  power, 
not  only  in  the  pardoning,  but  in  subduing  our  ini- 
quities. He  that  can  make  a  camel  go  through  a 
needWs  eye,  can  make  a  high  conceited  man  lowly, 
a  rich  man  humble.  Therefore  never  question  his 
power,  much  less  his  willingness,  when  he  is  not  only 
ready  to  receive  us  when  we  retmii,  but  persuades 
and  entreats  us  to  come  in  unto  him,  yea,  after  back- 
sliding and  false  dealing  with  him,  wherein  he  allows 
no  mercy  to  be  showed  by  man,  yet  he  will  take 
liberty  to  show  mercy  himself.  Jer.  iii.  2. 

But  I  have  often  relapsed  and  fallen  into  the 
same  sin  again  and  again. 

If  Christ  will  have  us  pardon  oiu*  brother  seventy- 
seven  times,  can  we  think  that  he  will  enjoin  us  more, 
than  he  will  be  ready  to  do  himself,  when  in  case  of 
showing  mercy  he  would  have  us  think  his  thoughts 


THE  soul's  conflict.  195 

to  be  far  above  ours?  Adam  lost  all  by  once  sinning. 
Isa.  Iv.  1 ,  but  we  are  under  a  better  covenant,  a  cov- 
enant of  mercy,  and  are  encom-aged  by  the  Son  to 
go  to  the  Father  every  day  for  the  sins  of  that  day. 

Where  the  work  of  grace  is  begun,  sin  loses  strength 
by  every  new  fall ;  for  hence  issues  deeper  humility, 
stronger  hatred,  fresh  indignation  against  ourselves, 
more  experience  of  the  deceitfulness  of  our  hearts,  re- 
newed resolutions  until  sin  be  brought  under.  That 
should  not  drive  us  from  God,  which  God  would  have 
us  make  use  of  to  fly  the  rather  to  him,  since  there 
is  a  throne  of  grace  set  up  in  Jesus  Christ  we  may 
boldly  make  use  of,  and  let  us  be  ashamed  to  sin, 
and  not  be  ashamed  to  glorify  God's  mercy  in  begging 
pardon  for  sin.  Nothing  will  make  us  more  ashamed 
to  sin,  than  thoughts  of  so  free  and  large  mercy. 
It  will  grieve  an  ingenuous  spirit  to  otfend  so  good  a 
God.  Ah  that  there  should  be  such  a  heart  in  me,  as 
to  tire  the  patience  of  God,  and  dam  up  his  good- 
ness, as  much  as  in  me  lies !  but  this  is  our  comfort, 
that  the  plea  of  mercy  from  a  broken  spirit  to  a  gra- 
cious Father,  will  ever  hold  good.  When  we  are  at 
the  lowest  in  this  world,  yet  there  are  these  three 
grounds  of  comfort  still  remaining.  1.  That  we  are 
not  yet  in  the  place  of  the  damned,  whose  estate  is 
unalterable.  2.  That  whilst  we  live  there  is  time  and 
space  for  recovering  of  ourselves.  3.  That  there  is 
grace  offered,  if  we  will  not  shut  our  hearts  against  it. 

O,  but  every  one  hath  his  time,  my  good  hour  may 
be  past. 

That  is  counsel  to  thee,  it  is  not  past  if  thou  canst 
raise  up  thy  heart  to  God,  and  embrace  his  goodness. 
Show  by  thy  yielding  unto  mercy,  that  thy  time  of 
mercy  is  not  yet  out,  rather  than  by  concluding  un- 
comfortably, willingly  betray  thyself  to  thy  greatest 
enemy,  enforcing  that  upon  thyself,  which  God  la- 
bours to  draw  thee  from.  As  in  the  sin  against  the 
Holy  Ghost,  fear  shows  that  we  have  not  committed 
it :  so  in  this,  a  tender  heart  fearing  lest  our  time  be 
past,  shows  plainly  that  it  is  not  past. 

Look  upon  examples,  when  the  prodigal  in  his 


196  THE   soul's  conflict. 

forlorn  condition  was  going  to  his  father,  his  father 
stayed  not  for  him,  but  meets  him  in  the  way.  Luke 
XV.,  he  did  not  only  go,  but  ran  to  meet  him.  God  is 
more  willing  to  entertain  us,  than  we  are  to  cast  our- 
selves upon  him:  as  there  is  a  fountain  opened  for 
si?i,  a  ?}d  for  tin  cleanness,  so  it  is  a  living  fountain 
of  living  water,  that  runs  for  ever,  and  can  never  be 
drawn  dry. 

Here  remember,  that  I  build  not  a  shelter  for  the 
presumptuous,  but  only  open  a  harbour  for  the  truly 
humbled  soul,  to  put  himself  into. 


CHAPTER  XXII. 

OF  SORROW  FOR    SIN,  AND    HATRED  FOR  SIN,  WHEN   RIGHT  AND  SUFFICIENT. 

HELPS    THERETO. 

Ah!  there's  my  misery.  If  I  could  he  humbled  for 
sin,  I  tnight  hope  for  mercy,  hut  I  never  yet  kneio 
what  a  broken  heart  meant,  this  soul  of  m,ine  was 
never  as  yet  sensible  of  the  grief  and  smart  of  sin, 
then  how  can  I  expect  any  comfort? 

It  is  one  of  Satan's  policies  to  hold  us  in  a  dead  and 
barren  condition,  by  following  us  with  conceits,  that 
we  have  not  sorrowed  in  proportion  to  our  offences. 
True  it  is,  we  should  labour  that  our  sorrow  might  in 
some  measure  answer  to  the  heinousness  of  our  sins : 
but  we  must  know  sorrow  is  not  required  for  itself 
in  that  degree  as  faith  is:  if  we  could  trust  in  God 
without  much  sorrow  for  our  sins,  then  it  would 
not  be  required,  for  God  delights  not  in  our  sorrow 
as  sorrow,  God  in  mercy  both  requires  it  and  works 
it,  as  thereby  making  us  capable  vessels  of  mercy,  fit 
to  acknowledge,  value,  and  walk  worthy  of  Christ; 
he  requires  it  as  it  is  a  means  to  imbitter  sin,  and 
the  delightful  pleasures  thereof  unto  us,  and  by  that 
means  bring  us  to  a  right  judgment  of  ourselves,  and 
the  creature,  with  which  sin  commits  spiritual  adul- 
tery, that  so  we  may  recover  our  taste  before  lost. 
And  then,  when  with  the  prodigal  we  return  unto 
ourselves,  having  lost  ourselves  before,  we  are  fit  to 


THE  soul's  conflict.  197 

judge  of  the  baseness  of  sin,  and.  of  the  worth  of 
mercy;  and  so  upon  grounds  of  right  reason,  be 
wiUing  to  alter  our  condition,  and  embrace  mercy 
upon  any  terms  it  shall  please  Clirist  to  enjoin. 

Secondly,  if  we  could  grieve  and  cast  down  our- 
selves beneath  the  earth  as  low  as  the  nethermost  pit, 
yet  this  would  be  no  satisfaction  to  God  for  sin ;  of 
itself,  it  is  rather  an  entrance,  and  beginning  of  hell. 

Thirdly,  we  must  search  what  is  the  cause  of  this 
want  of  grief  which  we  complain  of;  whether  it  be 
not  a  secret  cleaving  to  the  creature,  and  too  much 
contentment  in  it,  which  oft  stealeth  away  the  heart 
from  God,  and  brings  in  such  contentment  as  is  sub- 
ject to  fail  and  deceive  us,  whereupon  from  discon- 
tentment we  grieve,  which  grief,  being  carnal,  hinders 
grief  of  a  better  kind. 

Usually  the  causes  of  our  want  of  grief  for  sin  are 
these.  First,  a  want  of  serious  consideration,  and 
dwelling  long  enough  upon  the  cause  of  grief,  which 
springs  either  from  an  unsettledness  of  nature,  or  dis- 
tractions from  things  without.  Moveable  dispositions 
are  not  long  affected  with  any  thing.  One  main  use 
of  crosses,  is  to  take  the  soul  from  that  it  is  danger- 
ously set  upon,  and  to  fix  our  running  spirits.  For 
though  grief  for  crosses  hinders  spiritual  grief,  yet 
worldly  delights  hinder  more.  That  grief  is  less  dis- 
tant from  true  grief,  and  therefore  nearer  to  be  turned 
into  it. 

And  in  case  we  could  call  off  our  minds  from  other 
things,  and  set  them  on  grief  for  our  sins,  yet  it  is 
only  God's  Spirit  that  can  work  our  hearts  to  this 
grief  and  for  this  end,  perhaps  God  holds  us  off  from 
it,  to  teach  us,  that  he  is  the  teacher  of  the  heart  to 
grieve.  And  thereupon  it  is  our  duty  to  wait,  till  he 
reveal  ourselves  so  far  to  ourselves,  as  to  stir  up  this 
affection  in  us. 

Another  cause  may  be  a  kind  of  doubleness  of 
heart,  whereby  we  would  bring  two  things  together 
that  cannot  suit.  We  would  grieve  for  sin  so  far  as 
we  think  it  an  evidence  of  a  good  condition :  but  then 
because  it  is  an  irksome  task,  and  because  it  cannot 


198  THE  soul's  conflict. 

be  wrought  without  severing  our  hearts  from  those 
sweet  delights  it  is  set  upon;  hence  we  are  loath  God 
should  take  that  course  to  work  grief,  which  crosseth 
our  disposition.  The  soul  must  therefore  by  self- 
denial  be  brought  to  such  a  degree  of  sincerity  and 
simplicity,  as  to  be  willing  to  give  God  leave  to  work 
this  sorrow,  not  to  be  sorrowed  for,  2  Cor.  xvii.  10, 
by  what  way  he  himself  pleaseth.  But  here  we  must 
remember  again,  that  this  self-denial  is  not  of  our- 
selves, but  of  God,  who  only  can  take  us  out  of  our- 
selves, and  if  our  hearts  were  brought  to  a  stooping 
herein  to  his  work,  it  would  stop  many  a  cross,  and 
continue  many  a  blessing  which  God  is  forced  to  take 
from  us,  that  he  may  work  that  grief  in  us  which  he 
seeth  would  not  otherwise  be  kindly  wrought. 

God  giveth  some  larger  spirits,  and  so  their  sorrows 
become  larger.  Some  from  quickness  of  apprehen- 
sion, and  the  ready  passages  betwixt  the  brain  and 
the  heart,  are  quicldy  moved:  where  the  apprehen- 
sion is  deeper,  and  the  passages  slower,  there  sorrow 
is  long  in  working,  and  long  in  removing.  The 
deepest  waters  have  the  stillest  motion.  Iron  takes 
fire  more  slowly  than  stubble,  but  then  it  holds  it 
longer. 

Again,  God  that  searcheth  and  knows  our  hearts 
better  than  ourselves,  knows  ivhen  and  in  what  mea- 
sure if  is  Jit  to  grieve;  he  sees  it  is  fitter  for  some 
dispositions  to  go  on  in  a  constant  grief  We  must 
give  that  honour  to  the  wisdom  of  the  great  physician 
of  souls,  to  know  best  how  to  mingle  and  minister  his 
potions.  And  we  must  not  be  so  unkind  to  take  it  ill 
at  God's  hands,  when  he  out  of  gentleness  and  for- 
bearance, ministers  not  to  us  that  churlish  physic  he 
doth  to  others,  but  cheerfully  embrace  any  potion 
that  he  thinks  fit  to  give  us. 

Some  holy  men  have  desired  to  see  their  sin  in  the 
most  ugly  colours,  and  God  hath  heard  them  in  their 
requests.  But  yet  his  hand  was  so  heavy  upon  them, 
that  they  went  always  mourning  to  their  very  graves ; 
and  thought  it  fitter  to  leave  it  to  God's  wisdom  to 
mingle  the  potion  of  sorrow,  than  to  be  their  own 


THE  soul's  conflict.  199 

choosers.  For  a  conclusion  then  of  this  point,  if  we 
grieve  that  we  cannot  grieve,  and  so  far  as  it  is  sin, 
make  it  our  grief:  then  put  it  amongst  the  rest  of  our 
sins,  which  we  beg  pardon  of,  and  help  against,  and 
let  it  not  hinder  us  from  going  to  Christ,  but  drive  us 
to  him.  For  herein  lies  the  danger  of  this  temptation, 
that  those  who  complain  in  this  kind,  think  it  would 
be  presumption  to  go  to  Christ:  when  as  he  espe- 
cially calleth  the  weary  and  heavy  laden  si?i7ie?'  to 
come  unto  him,  and  therefore  such  as  are  sensible  that 
they  are  not  sensible  enough  of  their  sin,  must  know 
though  want  of  feeling  he  quite  opposite  to  the  life 
of  grace,  yet  sensibleness  of  the  want  of  feeling  shows 
some  degree  of  the  life  of  grace.  The  safest  way  in 
this  case  is  from  that  life  and  light  that  God  hath 
wrought  in  our  souls,  to  see  and  feel  this  want  of  feel- 
ing, to  cast  ourselves  and  this  our  indisposition  upon 
the  pardoning  and  healing  mercy  of  God  in  Christ. 

We  speak  only  of  those  that  are  so  far  displeased 
with  themselves  for  their  ill  temper,  as  they  do  not 
favour  themselves  in  it,  but  are  willing  to  yield  to 
God's  way  in  redressing  it,  and  do  not  cross  the  Spirit, 
moving  them  thus  with  David  to  check  themselves, 
and  to  trust  in  God.  Otherwise,  an  unfeeling  and 
careless  state  of  spirit  will  breed  a  secret  shame  of 
going  to  God,  for  removing  of  that  we  are  not  hearty 
in  labouring  against  so  far  as  our  conscience  tells  us 
we  are  enabled. 

The  most  constant  state  the  soul  can  be  in,  in  re- 
gard of  sin,  is,  upon  judgment  to  condemn  it  upon 
right  grounds,  and  to  resolve  against  it.  Whereupon 
repentence  is  called  an  after  wisdom  and  change  of 
the  mind.  And  this  disposition  is  in  God's  children 
at  all  times.  And  for  affections,  love  of  that  which 
is  good,  and  hatred  of  that  which  is  evil ;  these  like- 
wise have  a  settled  continuance  m  the  soul.  But  grief 
and  sorrow  rise  and  fall  as  fresh  occasions  are  offered, 
and  are  more  hvely  stirred  up  upon  some  lively  re- 
presentation to  the  soul  of  some  hurt  we  receive  by 
sin,  and  wrong  we  do  to  God  in  it.     The   reason 


200  THE  soul's  conflict. 

hereof  is,  because  till  the  soul  be  separated  from  the 
body,  these  affections  have  more  communion  with 
the  body,  and  therefore  they  carry  more  outward  ex- 
pressions than  dislike  or  abomination  in  the  mind 
doth.  We  are  to  judge  of  ourselves  more  by  that 
which  is  constant,  than  by  that  which  is  ebbing  and 
flowing. 

But  what  is  the  reason  that  the  affections  do  not 
always  follow  the  judgment^  and  the  choice  or  re- 
fusal of  the  will? 

1.  Our  soul  being  a  finite  substance,  is  carried  with 
strength  but  one  way  at  one  time. 

2.  Sometimes  God  calls  us  to  joy  as  well  as  to  grief; 
and  then  no  wonder  if  grief  be  somewhat  to  seek. 

3.  Sometimes  when  God  calleth  to  grief,  and  the 
judgment  and  will  goeth  along  with  God,  yet  the 
heart  is  not  always  ready,  because,  it  may  be,  it  hath 
run  out  so  far  that  it  cannot  presently  be  called  in 
again. 

4.  Or,  the  spirits,  which  are  the  instruments  of  the 
soul,  may  be  so  wasted  that  they  cannot  hold  out  to 
feel  a  strong  grief;  in  which  case,  the  conscience  must 
rest  in  settled  judgment  and  hatred  of  ill;  which  is  the 
surest  and  never  failing  character  of  a  good  soul. 

5.  Oft  times  God  in  mercy  takes  us  off  from  grief 
and  sorrow,  by  refreshing  occasions:  because  sorrow 
and  grief  are  affections  very  much  afflicting  both  of 
body  and  soul. 

tVhen  is  godly  sorrow  in  that  degree  wherein  the 
soul  may  stay  itself  from  uncomfortable  thoughts 
about  its  condition  ? 

1.  When  we  find  strength  against  that  sin  ivhich 
formerly  we  fell  into,  and  ability  to  walk  in  a  con- 
trary way ;  for  this  answers  God's  end  in  grief,  one 
of  which  is  a  prevention  from  falling  for  the  time  to 
come.  For  God  hath  that  affection  in  him  which  he 
puts  into  parents,  which  is  by  smart  to  prevent  their 
children's  boldness  of  offending  for  the  time  to  come. 

2.  When  that  ivhich  is  wanting  in  grief  is  made 
np  in  fear.     Here  there  is  no  great  cause  of  com« 


THE  soul's  conflict.  201 

plaint  of  the  want  of  grief,  for  this  holy  affection  is 
the  awe-hand  of  the  soul,  whereby  it  is  kept  from 
starting  from  God  and  his  ways. 

3.  When  after  grief  we  find  inward  peace ;  for  true 
grief  being  God's  work  in  us,  he  knows  best  how  to 
measure  it.  Therefore,  whatsoever  frame  God  brings 
my  soul  into,  I  am  to  rest  in  his  goodness,  and  not 
except  against  his  dealing.  That  peace  and  joy 
which  riseth  from  grief  in  the  use  of  means,  and 
makes  the  soul  more  humble  and  thankful  to  God, 
and  less  censorious  and  more  pitiful  to  others,  is  no 
illusion  nor  false  light. 

The  main  end  of  grief  and  sorrow  is  to  make  us 
value  the  grace  and  mercy  of  God  in  Christ,  above 
all  the  contentments  which  sin  feeds  on.  Which, 
where  it  is  found,  we  may  know  that  grief  for  sin, 
hath  enough  possessed  the  soul  before.  The  suffi- 
ciency of  things  is  to  be  judged  by  an  answerableness 
to  their  use  and  ends :  God  makes  sin  bitter,  that 
Christ  may  be  sweet:  that  measure  of  grief  and  sor- 
row is  sufficient,  ivhich  brings  us,  and  holds  us  to 
Christ. 

Hatred,  being  the  strongest,  deepest,  and  steadiest 
affection  of  the  soul  against  that  which  is  evil ;  grief 
for  sin  is  then  right,  when  it  springs  from  hatred,  and 
increaseth  further  hatred  against  it. 

Now  the  soul  may  be  known  to  hate  sin,  when  it 
seeks  the  utter  abolishing  of  it ;  for  hatred  is  an  im- 
placable and  irreconcileable  affection. 

True  hatred  is  carried  against  the  whole  kind  of  sin, 
without  respect  of  any  wrong  done  to  us,  but  only  out 
of  a  mere  antipathy,  and  contrariety  of  disposition  to 
it.  As  the  lamb  hateth  the  whole  kind  of  wolves,  and 
man  hateth  the  whole  kind  of  serpents.  A  toad  does 
us  no  harm,  but  yet  we  hate  it. 

That  which  is  hateful  to  us,  the  nearer  it  is  the  more 
we  shun  and  abhor  it,  as  venomous  serpents,  and 
hurtful  creatures,  because  the  nearness  of  the  object 
affects  us  more  deeply.  Therefore,  if  our  grief  spring 
from  true  hatred  of  sin,  it  will  make  no  new  league 
with  it,  but  grieve  for  all  sin,  especially  for  our  own 


202  THE  soul's  conflict. 

particular  sins,  as  being  contrary  to  the  work  of  God's 
grace  in  us,  then  is  grief  an  affection  of  the  new  crea- 
ture, and  every  way  of  the  right  breed. 

But  for  fuller  satisfaction  in  this  case,  we  must  know 
there  is  sometimes  grief  for  sin  in  us,  when  tve  think 
there  is  none\  it  wants  but  stirring  up  by  some  quick- 
ening word ;  the  remembrance  of  God's  favours  and 
our  unkindness,  or  the  awaking  of  our  consciences  by 
some  cross,  will  raise  up  this  affection  feelingly  in  us. 
As  in  the  affection  of  love  many  think  that  they  have 
no  love  to  God  at  all :  yet  let  God  be  dishonoured  in 
his  name,  truth,  or  children,  and  their  love  will  soon 
stir  and  appear  in  just  anger. 

In  want  of  grief  for  sin,  we  must  remember,  1. 
That  we  m,ust  have  this  affection  from  God,  before 
tve  can  bring  it  unto  God. 

And,  therefore,  in  the  second  place,  our  chief  care 
should  be  not  to  harden  our  hearts  against  the  motions 
of  the  Spirit,  stirring  us  to  seasonable  grief,  for  that 
may  cause  a  judicial  hardness  from  God.  God  oft 
inflicteth  some  spiritual  judgment  as  a  correction  upon 
men,  for  not  yielding  to  his  Spirit  at  the  first,  they  feel 
a  hardness  of  heart  growing  upon  them ;  this  made 
the  Church  complain,  Why  hast  thou  hardened  our 
hearts  from  thy  fear?  Which  if  Christians  did  well 
consider,  they  would  more  carefully  entertain  such 
impressions  of  sorrow,  as  the  Spirit  in  the  use  of  the 
means,  and  observation  of  God's  dealing  towards 
themselves  or  others,  shall  work  in  them,  than  they 
do.  It  is  a  saying  of  Austin,  Let  a  man  grieve  for  his 
sin,  and  joy  for  his  grief ,  though  we  can  neither  love, 
nor  grieve,  nor  joy  of  ourselves,  as  we  should,  yet  our 
hearts  tell  us,  we  are  often  guilty  of  giving  a  check  to 
the  spirits  of  stirring  these  affections  in  us,  which  is  a 
main  cause  of  the  many  sharp  atfiictions  we  endure  in 
this  life,  though  God's  love  in  the  main  matter  of  sal- 
vation be  most  firm  unto  us. 

We  must  not  think  to  have  all  this  grief  at  first,  and 
at  once,  for  oftentimes  it  is  deeper  after  a  sight  and 
feeling  of  God's  love  than  it  was  before.  God  is  a 
free  agent,  and  Imows  every  man's  several  mould,  and 


THE  soul's  conflict.  203 

the  several  services  he  is  to  use  them  in,  and  oft  takes 
hberty  afterwards  to  humble  men  more  (when  he  hath 
enabled  them  better  to  bear  it)  than  in  their  first  en- 
trance into  religion :  grief  before  springs  commonly 
from  self-love,  and  fear  of  danger.  Let  no  man  sus- 
pect his  estate  because  God  spares  liim  in  the  begin- 
ning. For  Christians  many  times  meet  with  greater 
trial  after  their  conversion  than  ever  they  thought 
on.  When  men  take  little  fines,  they  fnean  to  take 
the  greater  rent.  God  will  have  his  children  first  or 
last  to  feel  what  sin  is ;  and  how  much  they  are  be- 
holden to  him  for  Christ. 

This  grief  doth  not  always  arise  from  poring  on 
sin,  but  by  oft  considering  of  the  infinite  goodness 
of  God  in  Christ,  and  thereby  reflecting  on  our  own 
unworthiness,  not  only  in  regard  of  sin  past,  but  like- 
wise of  the  sin  that  hangeth  upon  us^and  issues  daily 
from  us.  The  more  holy  a  man  is,  the  more  he  sees 
the  holiness  of  God's  nature,  with  whom  he  desires 
to  have  communion,  the  more  he  is  grieved  that  there 
should  be  any  thing  found  in  him,  displeasing  to  so 
pure  a  Majesty. 

And  as  all  our  grief  comes  not  at  first,  so  God  will 
not  have  it  come  all  at  once,  but  to  be  a  stream  always 
running,  fed  with  a  spring,  yet  within  the  banks,  though 
sometimes  deeper,  sometimes  shallower.  Grief  for  sin 
is  like  a  constant  stream ;  grief  for  other  things  is  like 
a  torrent,  or  swelling  waters,  which  are  soon  up,  soon 
down ;  what  it  wants  in  greatness  is  made  up  in  con- 
tinuance. 

Again,  if  we  ivatch  not  our  nature,  there  ivill  be 
a  spice  of  popery  (which  is  a  natural  religion)  in  this 
great  desire  of  more  grief:  as  if  we  had  that,  then 
we  had  something  to  satisfy  God  withal,  and  so  our 
minds  will  run  too  much  upon  works.  This  grief  must 
not  only  be  wrought  by  God  revealing  our  sin,  and  his 
mercy  unto  us  in  Christ ;  but  when  it  is  wrought,  we 
must  altogether  rest  (in  a  sense  of  our  own  emptiness) 
upon  the  full  satisfaction  and  worthiness  of  Christ  our 
Saviour. 
All  this  that  hath  been  said  tends  not  to  the  abating 


204  THE  soul's  conflict. 

of  our  desire  to  have  a  tender  and  bleeding  heart  for 
sin ;  but  that  in  the  pursuit  of  this  desire,  we  be  not 
cast  down  so  as  to  question  our  estates,  if  we  feel  not 
that  measure  of  grief  which  we  desire  and  endeavour 
after,  or  to  refuse  our  portion  of  joy  which  God  offers 
us  in  Christ.  Considering  grief  is  no  further  good 
than  it  makes  way  for  joy:  which  caused  our  Saviour 
to  join  them  together:  blessed  are  the  mourners^  for 
they  shall  be  comforted.  Being  thus  disposed,  we 
may  commit  our  souls  to  God  in  peace,  notwithstand- 
ing Satan's  troubling  of  us  in  the  hour  of  temptation. 


CHAPTER  XXIII. 

OTHER    SPIRITUAL    CAUSES    OF    THE    SOUL's    TROUBLE    DISCOVERED    AND  RE- 
MOVED :    AND  OBJECTIONS  ANSWERED. 

Another  thing  that  disquiets  and  casts  down  the  soul 
very  much,  is  that  inward  conflict  betwixt  grace  and 
corruption :  this  makes  us  most  work,  and  puts  us  to 
most  disquietment.  It  is  the  trouble  of  troubles  to 
have  two  inhabitants  so  near  in  one  soul,  and  these  to 
strive  one  against  another,  in  every  action,  and  at  all 
times  in  every  part  and  power  in  us :  the  one  carrying 
us  upward,  higher  and  higher  still,  till  we  come  to 
God :  the  other  pulling  us  lower  and  lower,  further 
from  him.  This  cannot  but  breed  a  great  disqiilef, 
when  a  Christian  shall  be  put  o?i  to  that  ivhich 
he  would  not^  and  hindered  from  that  which  he 
would  do,  or  troubled  i'n  the  performance  of  it. 
Rom.  vii.  The  more  light  there  is  to  discern,  and  life 
of  grace  to  be  sensible  hereof;  and  the  more  love  of 
Christ,  and  desire  from  love  to  be  like  him,  the  more 
irksome  will  this  be  :  no  wonder  then  that  the  apostle 
cried  out,  O  wretched  man  that  I  am,  &c.  Rom.  vii. 

Here  is  a  special  use  of  trust,  in  the  free  mercy  of 
God  in  justification,  considering  all  is  stained  that 
comes  from  us,  it  is  one  main  end  of  God's  leaving 
us  in  this  conflicting  condition,  that  we  may  live  and 
die  by  faith  in  the  perfect  righteousness  of  Christ, 
whereby  we  glorify  God  more,  than  if  we  had  perfect 


THE  soul's  conflict.  205 

righteousness  of  our  own.  Hereby  likewise  we  are 
driven  to  make  use  of  all  the  promises  of  grace,  and 
to  trust  in  God  for  the  performance  of  them,  in 
strengthening  his  own  party  in  us,  and  not  only  to 
trust  in  God  for  particular  graces,  but  for  his  Spirit 
which  is  the  spring  of  all  graces,  which  we  have 
through  and  from  Christ :  who  will  help  us  in  this 
fight  until  he  hath  made  us  like  himself.  We  are 
under  the  government  of  grace,  sin  is  deposed  from 
the  rule  it  had,  and  shall  never  recover  the  right  it 
had  again;  it  is  left  in  lis  for  matter  of  exercise,  and 
ground  of  triumph. 

Oh  (say  some)  I  shall  never  hold  out,  as  good  give 
over  at  first  as  at  last,  I  find  such  strong  inclina- 
tions to  sin  in  me,  and  such  weakness  to  resist  temp- 
tation, that  I  fear  I  shall  but  shame  the  cause ;  I 
shall  one  day  perish  by  the  hand  of  Satan,  strength- 
ening my  corruption. 

Why  art  thou  thus  troubled?  Trust  in  God,  grace 
will  be  above  nature,  God  above  the  devil,  the  Spirit 
above  the  flesh.  Be  strong  in  the  Lord,  the  battle 
is  his,  and  the  victory  ours  beforehand.  If  we  fought 
in  our  own  cause  and  strength,  and  with  our  wea- 
pons, it  were  something:  but  as  we  fight  in  the  pow- 
er of  God,  so  are  tve  kept  by  that  mighty  power 
through  faith  unto  salvation.  It  lies  upon  the  faith- 
fulness of  Christ,  to  put  us  into  that  possession  of 
glory  which  he  hath  purchased  for  us:  therefore 
charge  the  soul  to  make  use  of  the  promises,  and 
rely  upon  God  for  perfecting  the  good  work  that  he 
hath  begun  in  thee. 

Corruptions  be  strong,  but  stronger  is  he  that  is  in 
us,  than  that  corruption  that  is  in  us.  When  we 
are  weak  in  our  own  sense,  then  are  we  strong  in 
him,  who  perfecteth  strength  in  our  weakness  felt  and 
acknowledged.  Our  corruptions  are  God's  enemies 
as  well  as  ours,  and  therefore  in  trusting  to  him,  and 
fighting  against  them,  we  may  be  sure  he  will  take 
our  part  against  them. 

Bat  I  have  great  impediments.;^  and  many  dis- 
couragements in  my  Christian  course. 


206  THE  soul's  conflict. 

What  if  our  impediments  be  mountains,  faith  is 
able  to  remove  them;  loho  art  thou,  O  mountain? 
Zac.  iv.  7,  saith  the  prophet.  What  a  world  of  im- 
pediments were  there  betwixt  Egypt  and  the  land  of 
Canaan,  betwixt  the  return  out  of  Babylon  and  Je- 
rusalem? yet  faith  removed  all,  by  looking  to  God's 
power  and  truth  in  his  promise.  The  looking  too 
much  to  the  Anakims  and  giants,  and  too  little  to 
God's  omnipotency,  shut  the  Israelites  out  of  Ca- 
naan, and  put  God  to  his  oath,  that  they  should 
never  enter  into  his  rest,  Psalm  xxv.,  and  it  will  ex- 
clude our  souls  from  happiness  at  length,  if  looking 
too  much  upon  these  Anakims  within  us  and  without 
us,  we  basely  despair  and  give  over  the  field,  consi- 
dering all  our  enemies  are  not  only  conquered  for  us 
by  our  head,  but  shall  be  conquered  in  us,  so  that  in 
strength  of  assistance  we  fight  against  them.  God 
gave  the  Israelites'  enemies  into  their  hands;  but  yet 
they  must  fight  it  out,  and  what  coward  will  not  fight 
when  he  is  sure  of  help  and  victory  ? 

But  I  carry  continually  about  me  a  corrupt 
heart,  if  that  were  once  changed,  I  could  have  some 
com,fort. 

Ji  new  heart  is  God's  creature,  and  he  hath  pro- 
mised to  create  it  in  us.  A  creating  power  cannot 
only  bring  something  out  of  nothing,  but  contrary  out 
of  contrary.  Where  we  are  sure  of  God's  truth,  let 
us  never  question  that  power  to  which  all  things  are 
possible.  If  our  hearts  were  as  ill,  as  God  is  power- 
ful and  good,  there  were  some  ground  of  discourage- 
ment. In  what  measure  we  give  up  our  hearts  to 
God,  in  that  measure  we  are  sure  to  receive  them 
better.  That  grace  which  enlargeth  the  heart  to  de- 
sire good,  is  therefore  given,  that  God  may  increase 
it,  being  both  a  part  and  a  pledge  of  further  grace. 
There  is  a  promise  of  pouring  clean  water  upon  us, 
which  faith  must  sue  out.  Christ  hath  taken  upon 
him  to  purge  his  spouse,  and  make  her  fit  for  him- 
self. Eph.  V. 

But  I  have  inany  wants  and  defects  to  he  sup- 
plied. 


THE  soul's  conflict.  207 

It  pleaseth  him,  that  in  Christ  all  fulness  shall 
dwell,  from  whose  fuhiess  grace  sufficient  is  dispensed 
to  us  answerable  to  the  measure  of  our  faith,  whereby 
we  fetch  it  from  the  fountain.  The  more  we  trust, 
the  more  we  have.  When  we  look  therefore  to  our 
own  want,  we  should  look  withal  to  Christ's  fulness, 
and  his  nearness  to  us,  and  take  advantage  from  our 
misery  to  rest  upon  his  all-sufficiency,  whose  fulness, 
is  ours,  as  himself  is.  Our  fulness  with  our  life  is 
hid  in  Christ,  and  distilled  into  us,  in  such  measure 
as  his  wisdom  thinketh  fit,  and  as  showeth  him  to  be 
a  free  agent,  and  yet  so  as  the  blame  for  want  of 
grace  lieth  upon  us,  seeing  he  is  beforehand  with  us 
in  his  offers  of  grace,  and  our  own  consciences  will 
tell  us,  that  our  feelings  are  more  from  cherishing  of 
some  lusts,  than  from  unwillingness  in  him  to  supply 
us  with  grace. 

But  Godis  of  pure  eyes  and  cannot  endure  such 
services  as  I  perform. 

Though  God  be  of  pure  eyes,  yet  he  looks  upon  us 
in  him  who  is  blameless  and  without  spot,  who  by 
virtue  of  his  sweet-smelling  sacrifice,  appears  for  us 
in  heaven,  and  mingles  his  odours  with  our  service; , 
andun  him  will  God  be  known  to  us  by  the  name  of 
a  kind  Father,  not  only  in  pardoning  our  defects,  but 
accepting  our  endeavours.  We  offer  our  services  to 
God,  not  in  our  own  name,  but  in  the  name  of  our 
high  priest,  who  takes  them  from  us,  and  presents 
them  to  his  Father,  as  stirred  up  by  his  Spirit,  and 
perfumed  by  his  obedience.  Jonas's  prayer  was 
mingled  with  a  great  deal  of  passion  and  imperfec- 
tion, yet  God  could  discern  something  of  his  own  in 
it,  and  pity  and  pardon  the  rest. 


CHAPTER  XXIV. 

OF  OUTWARD  TROUBLES  DISaUIETING  THE  SPIRIT  :   AND  COMFORTS  IN   THEM. 

As  for  the  outward  evils  that  we  meet  withal  in  this 
life,  they  are  either  *wcA,  1.  As  deprive  us  of  the  com- 


208  THE  soul's  conflict. 

forts  our  nature  is  supported  ivith;  or  else,  2.  they 
bring  such  misery  upon  our  nature  or  condition 
that  Jiinders  our  ivell-beins;  in  this  ivorld. 

For  the  first,  trust  in  God,  and  take  out  of  his  all- 
sufficiency  whatsoever  we  want.  Sure  we  are  by  his 
promise,  that  we  shall  want  nothing  that  is  good. 
What  he  takes  away  one  way,  he  can  give  another ; 
what  he  takes  away  in  one  hand  he  can  give  another; 
what  he  withholds  one  way,  he  can  supply  in  a  better. 
Whatsoever  comfort  we  have  in  goods,  friends,  health, 
or  any  other  blessings  it  is  all  conveyed  by  him ;  who 
still  remains,  though  these  be  taken  from  us.  And 
we  have  him  bound  in  many  promises  for  all  that  is 
needful  for  us.  We  may  sue  him  upon  his  own 
bond;  can  we  think  that  he  who  will  give  us  a  king- 
dom, will  fail  us  in  necessary  provision  to  bring  us 
thither,  who  himself  is  our  portion? 

As  for  those  miseries  which  our  weak  nature  is 
subject  to,  they  are  all  under  Christ;  they  come  and 
go  at  his  command;  they  are  his  messengers,  sent 
for  our  good,  and  called  back  again  when  they  have 
done  what  they  came  for.  Therefore  look  not  so 
much  upon  them,  as  to  him  for  strength  and  comfort 
in  them,  mitigation  of  them  and  grace  to  profit  by 
them. 

To  strengthen  our  faith  the  more  in  God,  he  calleth 
himself  a  buckler  for  defence  from  ill,  and  an  exceed- 
ing great  reward  for  a  supply  of  all  good.  A  sun 
for  the  one,  and  a  shield  for  the  other.  Trust  him 
then  with  health,  wealth,  good  name,  all  that  thou 
hast.  It  is  not  in  man  to  take  away  that  from  us 
which  God  will  give  us,  and  keep  for  us.  It  is  not 
in  man's  power  to  make  others  conceive  what  they 
please  of  us. 

Among  crosses,  this  is  that  which  disquieteth  not 
the  mind  least,  to  be  deceived  in  matter  of  trust, 
when  as  if  we  had  not  trusted,  we  had  not  been  de- 
ceived. The  very  fear  of  being  disappointed,  made 
David  in  his  haste  think  alt  men  ivere  tiars.  Psalm 
cxvi.  But  as  it  is  a  sharp  cross,  so  nothing  will  drive 
us  nearer  unto  God,  who  never  faileth  his. 


THE  soul's  conflict.  209 

Friends  often  prove  as  the  reed  of  Egypt,  as  a 
broken  staff,  and  as  a  deceitful  brook,  Job  vi.  15, 
that  fails  the  weary  passenger  in  summer-time,  when 
there  is  most  need  of  refreshing;  and  it  is  the  unhap- 
piness  of  men,  otherwise  happy  in  the  Avorld,  that 
during  their  prosperous  condition,  they  know  not  who 
be  their  friends,  for  when  their  condition  decUnes,  it 
plainly  appears,  that  many  were  friends  of  their  estates, 
and  not  of  their  persons :  but  when  men  will  know  us 
least,  God  will  know  us  most;  he  knows  our  souls  in 
adversity,  and  knows  them  so  as  to  support  and  com- 
fort them,  and  that  from  the  spring-head  of  comfort, 
whereby  the  sweetest  comforts  are  fetched.  What 
God  conveyed  before  by  friends,  that  he  doth  now 
instil  immediately  from  himself.  The  immediate  com- 
forts are  the  strongest  comforts.  Our  Saviour  Christ 
told  his  disciples,  that  they  would  leave  him  alone; 
yet,  saith  he,  I  am  not  alone,  bnt  the  Father  is  loith 
me.  At  Paul's  first  appealing  all  forsook  him,  but 
the  Lord  stood  by  him.  He  wants  no  company  that 
hath  Christ  for  his  companion.  /  looked  for  some  to 
take  pity ,  saith  David,  but  there  was  none.  This  un- 
faithfulness of  man  is  a  foil  to  set  out  God's  truth, 
who  is  never  nearer  than  when  trouble  is  nearest; 
there  is  not  so  much  as  a  shadow  of  change  in  him  or 
his  love. 

It  is  just  with  God  when  we  lay  too  much  weight 
of  confidence  upon  any  creature,  to  let  us  have  the 
greater  fall;  man  may  fail  us  and  yet  be  a  good  man, 
but  God  cannot  fail  us  and  be  God,  because  he  is 
truth  itself  Shall  God  be  so  true  to  us,  and  shall 
not  we  be  true  to  him  and  his  truth? 

The  like  may  be  said  in  the  departure  of  our  friends. 
Our  life  is  oft  too  much  in  the  life  of  others,  which 
God  takes  unkindly :  how  many  friends  have  we  in 
him  alone?  who  rather  than  we  shall  want  friends, 
can  make  our  enemies  our  friends.  A  true  believer 
is  to  Christ  as  his  mother,  brother,  and  sister,  because 
he  carries  that  affection  to  them,  as  if  they  were 
mother,  brother,  and  sister,  to  him  indeed.  As  Christ 
makes  us  all  to  him,  so  should  we  make  him  all  in  all 

14 


210  THE  soul's  conflict. 

to  ourselves.     If  all  comforts  in  the  world  were  dead, 
we  have  them  still  in  the  living  Lord. 

Sicknesses  are  harbingers  of  death,  and  in  the  ap- 
prehension of  many  they  be  the  greatest  troubles,  and 
tame  great  spirits,  that  nothing  else  could  tame ;  herein 
we  are  more  to  deal  with  God  than  with  men,  which 
is  one  comfort  sickness  yieldeth  above  other  troubles. 
It  is  better  to  be  troubled  with  the  distempers  of  our 
own  bodies,  than  with  the  distempers  of  other  men's 
souls;  in  which  we  have  not  only  to  deal  with  men, 
but  with  the  devil  himself,  that  ruleth  in  the  humours 
of  men. 

The  example  of  Asa  teaches  us  in  this  case  not  to 
lay  too  much  trust  upon  the  physician,  but  with  Heze- 
kiah  first  look  up  to  God,  and  then  use  the  means. 
If  God  will  give  us  a  quietus  est,  and  take  us  off  from 
business  by  sickness,  then  we  have  a  time  of  serving 
God  by  patient  subjection  to  his  will.  If  he  means  to 
use  our  service  any  further,  he  will  restore  our  health 
and  strength  to  do  that  work  he  sets  us  about.  Health 
is  at  his  command,  and  sickness  stays  at  his  rebuke. 
In  the  mean  time,  the  time  of  sickness  is  a  time  of 
purging  from  that  defilement  we  gathered  in  our 
health,  till  we  come  purer  out;  which  should  move 
us  the  rather  Avillingly  to  abide  God's  time.  Blessed 
is  that  sickness  that  proves  the  health  of  the  soul.  We 
are  best,  for  the  most  part,  when  we  are  weakest. 
Then  it  appears  what  good  proficients  we  have  been 
in  time  of  health. 

Carnal  men  are  oft  led  along  by  false  hopes  sug- 
gested by  others,  and  cherished  by  themselves,  that 
they  shall  live  still,  and  do  well,  till  death  comes  and 
cuts  off  their  vain  confidence  and  their  life  both  at 
once,  before  ever  they  are  acquainted  what  it  is  to 
trust  in  God  aright,  in  the  use  of  means.  We  should 
labour  to  learn  of  St.  Paul  in  desperate  cases,  to  re- 
ceive the  sentence  of  death,  and  not  to  trust  in  our- 
selves, but  in  God  that  raiseth  the  dead.  He  that 
raiseth  our  dead  bodies  out  of  the  grave,  can  raise  our 
diseased  bodies  out  of  the  bed  of  sickness,  if  he  hath 
a  pleasure  to  serve  himself  by  us. 


THE    soul's    conflict.  211 

In  all  kind  of  troubles,  it  is  not  the  ingredients  that 
God  puts  into  the  cup  so  much  afflicts  us,  as  the  in- 
gredients of  our  distempered  passions  mingled  with 
them.  The  sting  and  core  of  them  all  is  sin :  when 
that  is  not  only  pardoned,  but  in  some  measure  healed, 
and  the  proud  flesh  eaten  out,  then  a  healthy  soul  will 
bear  any  thing.  After  repentance,  that  trouble  that 
before  was  a  correction,  becomes  now  a  trial  and 
exercise  of  grace.  Stinke,  Lord^  saith  Luther,  /  hear 
any  thing  tvillingly,  because  my  sins  are  forgiven. 
We  should  not  be  cast  down  so  much  about  outward 
troubles,  as  about  sin,  that  both  procures  them  and 
envenoms  them.  We  see  by  experience,  when  con- 
science is  once  set  at  liberty,  jfiow  cheerfully  men  will 
go  under  any  burthen;  therefore  labour  to  keep  out 
sin,  and  then  let  come  what  will  come. 

It  is  the  foolish  wisdom  of  the  world  to  prevent 
trouble  by  sin,  which  is  the  way  indeed  to  pull  the 
greatest  trouble  upon  u^.  For  sin  dividing  betwixt 
God  and  us,  moveth  him  to  leave  the  soul  to  entangle 
itself  in  its  own  ways.  When  the  conscience  is  clear, 
then  there  is  nothing  between  God  and  us  to  hinder 
our  trust.  Outward  troubles  rather  drives  us  nearer 
unto  God,  and  stand  with  his  love.  But  sin  defileth 
the  soul,  and  sets  it  further  from  God.  It  is  well 
doing  that  enables  us  to  commit  our  souls  cheerfully 
unto  him.  Whatsoever  our  outward  condition  be, 
if  our  hearts  condemn  us  7iot,\ve  may  have  bold- 
ness with  God.  In  any  trouble  our  care  should  be 
not  to  avoid  the  trouble :  but  sinful  miscarriage  in 
and  about  the  trouble,  and  so  trust  God.  It  is  a 
heavy  condition  to  be  under  the  burthen  of  trouble, 
and  under  the  burthen  of  a  guilty  conscience  both  at 
once.  When  men  will  ivalk  in  the  light  of  their  own 
fre,  and  the  sparks  ivhich  they  have  kindled  them- 
selves^ it  is  just  with  God  that  they  should  lie  down 
in  sorrow. 

Whatsoever  injuries  we  suffer  from  those  that  are 
ill  affected  to  us,  let  us  commit  our  cause  to  the  God 
of  vengeance^  and  not  meddle  with  his  prerogative. 
He  will  revenge  our  cause  better  than  we  can,  and 


212  THE  soul's  conflict. 

more  perhaps  than  we  deshe.  The  wronged  side  is 
the  safer  side.  If,  instead  of  meditating  revenge,  we 
can  so  overcome  ourselves  as  to  pray  for  our  enemies, 
and  deserve  well  of  them,  we  shall  both  sweeten  our 
own  spirits,  and  prevent  a  sharp  temptation  which  we 
are  prone  unto,  and  have  an  undoubted  argument  that 
we  are  sons  of  that  Father  that  doth  good  to  his  ene- 
mies, and  members  of  that  Saviour  that  prayed  for 
his  persecutors.  And  withal  by  heaping  coals  upon 
our  enemies,  shall  melt  them  either  to  conversion  or 
to  confusion. 

But  our  greatest  trial  of  trust  is  in  our  last  en- 
counter with  death,  wherein  we  shall  find  not  only  a 
deprivation  of  all  comforts  in  this  life,  but  a  conflu- 
ence of  all  ill  at  once,  but  we  must  know,  God  will 
be  the  God  of  his  unto  death,  and  not  only  unto  death, 
but  in  death.  We  may  trust  God  the  Father  with 
our  bodies  and  souls  which  he  hath  created ;  and  God 
the  Son,  with  the  bodies  and  souls  which  he  hath  re- 
deemed; and  the  holy  Spirit,  with  those  bodies  and 
souls  that  he  hath  sanctified.  We  are  not  disquieted 
when  we  put  off  our  clothes  and  go  to  bed,  because 
we  trust  God's  ordinary  providence  to  raise  us  up 
again.  And  why  should  we  be  disquieted  when  we 
put  off  our  bodies,  and  sleep  our  last  sleep,  consider- 
ing we  are  more  sure  to  rise  out  of  our  graves,  than 
out  of  our  beds?  Nay,  we  are  raised  up  already  in 
Christ,  our  head:  ivho  is  the  resurrection  and  the 
life,  in  whom  we  may  triumph  over  death,  that  tri- 
umpheth  over  the  greatest  monarchs  as  a  disarmed 
and  conquered  enemy.  Death  is  the  death  of  itself, 
and  not  of  us.  If  we  would  have  faith  ready  to  die 
by,  we  must  exercise  it  well  in  living  by  it,  and  then 
it  will  no  more  fail  us  than  the  good  things  we  lay 
hold  on  by  it,  until  it  hath  brought  us  into  heaven, 
where  that  office  of  it  is  laid  aside :  here  is  the  pre- 
rogative of  a  true  Christian  above  a  hypocrite  and  a 
worldling,  when  as  their  trust,  and  the  thing  they 
trust  in,  fails  them,  then  a  true  believer's  trust  stands 
him  in  greatest  stead. 

In  regard  of  our  state  after  death,  a  Christian  need 


THE  soul's  conflict.  213 

not  be  disquieted,  for  the  angels  are  ready  to  do  their 
office  in  carrying  the  soul  to  paradise,  those  mansions 
prepared  for  him.  His  Saviour  will  be  his  judge, 
and  the  head  will  not  condemn  the  members :  then  he 
is  to  receive  the  fruit  and  end  of  his  faith,  the  reward 
of  his  hope ;  which  is  so  great  and  so  sure,  that  our 
trusting  in  God  for  that,  strengtheneth  the  heart  to 
trust  him  for  all  other  things  in  our  passage ;  so  that 
the  refreshing  of  our  faith  in  these  great  things,  re- 
freshes its  dependence  upon  God  for  all  things  here 
below.  And  how  strong  helps  have  we  to  uphold 
our  faith  in  those  great  things  which  we  are  not  able 
to  conceive  of,  till  we  come  to  possess  them?  Is  not 
our  husband  there  ?  and  hath  he  not  taken  possession 
for  us?  Doth  he  not  keep  our  place  for  us?  Is  not 
our  flesh  there  in  him?  and  his  spirit  below  with  us? 
have  we  not  some  first-fruits  and  earnest  of  it  before- 
hand? Is  not  Christ  now  fitting  and  preparing  of  us 
daily,  for  what  he  hath  prepared  and  keeps  for  us? 
Whither  tends  all  we  meet  with  in  in  this  world,  that 
comes  betwixt  us  and  heaven,  as  desertions,  inward 
conflicts,  outward  troubles,  and  death  at  last,  but  to 
fit  us  for  a  better  condition  hereafter,  and  by  faith 
therein  to  stir  up  a  strong  desire  after  it?  Comfort 
one  another  with  these  things,  saith  the  apostle,  1 
Thes.  iv.  18;  these  be  the  things  will  comfort  the 
soul. 


CHAPTER  XXV. 

OP  THE   DEFECTS  OF  GIFTS,  DISQUIETING   THE   SOUL AS  ALSO  THE  AFFLIC- 
TIONS OF  THE  CHURCH. 

Amoxg  Other  things,  there  is  nothing  more  disquiets  a 
Christian,  that  is  called  to  the  fellowship  of  Christ  and 
his  Church  here,  and  to  glory  hereafter,  than  that 
he  sees  himself  unfurnished  with  those  gifts  that  are 
fit  for  the  calling  of  a  saint ;  as  likewise  for  that  par- 
ticular standing  and  place  wherein  God  hath  set  him 
in  this  world,  by  being  a  member  of  a  body  politic. 
For   our  Christian  calling,   we   must  know   that 


214  THE   soul's    conflict. 

Christianity  is  a  matter  rather  of  grace  than  of  gifts, 
of  obedience  than  of  parts.  Gifts  may  come  from  a 
more  common  work  of  tlie  Spirit,  they  are  common  to 
castaways,  and  are  more  for  others  than  for  ourselves. 
Grace  comes  from  a  pecuhar  favour  of  God,  and  es- 
pecially for  our  own  good.  In  the  same  duty,  where 
there  is  required  gifts  and  grace,  as  in  prayer,  one 
may  perform  it  with  evidence  of  greater  grace,  than 
another  of  greater  parts.  Moses,  a  man  not  of  the 
best  speech,  was  chosen  before  Aaron,  to  speak  to 
God,  Exod.  vii.  11 ;  and  to  strive  with  him  by  prayer, 
whilst  Israel  fought  with  Amalek  with  the  sword.  It 
is  a  business  more  of  the  heart  than  of  the  tongue, 
more  of  groans  than  of  words,  which  groans  and 
sighs,  the  Spirit  will  always  stir  up  even  in  the  worst 
condition.  Yet  for  parts  there  is  no  member,  but  it  is 
fitted  with  some  abilities,  to  do  service  in  the  body, 
and  by  faith  may  grow  up  to  a  greater  measure.  For 
God  calls  none  to  that  high  condition,  but  whom  in 
some  measure  he  fits  to  be  a  useful  member,  and  en- 
dows with  a  public  spirit. 

But  that  is  the  measure  which  Christ  thinks  fit; 
who  will  make  up  that  in  the  body  which  is  wanting 
in  any  particular  member.  God  will  increase  the 
measure  of  our  gifts,  as  occasion  shall  be  offered  to 
draw  them  forth;  for  there  is  not  the  greatest  but 
may  have  use  both  of  the  parts  and  graces  of  the 
meanest  in  the  church.  And  here  the  soul  may  by  a 
spirit  of  faith  go  to  G  od  in  this  manner :  Lord,  the  es- 
tate of  Christianity  unto  which  thy  love  in  Christ  hath 
called  and  advanced  me,  is  a  high  condition;  and 
there  is  need  of  a  great  measure  of  grace  to  uphold 
the  credit  and  comfort  of  it.  Whom  thou  callest  unto 
it,  thou  dost  in  some  measure  furnish  to  walk  worthy 
of  it.  Let  this  be  an  evidence  to  my  soul  of  the  truth 
of  thy  call,  that  I  am  enabled  by  the  Spirit  for  those 
duties  that  are  required;  in  confidence  of  which  as- 
sistance, I  will  set  upon  the  work:  thou  hast  pro- 
mised to  give  wisdom  to  them  that  ask  it,  and  to  up- 
braid none  with  their  unworthiness.  Nay,  thou  hast 
promised  the  Spirit  of  all  grace  to  those  that  beg  it, 


THE  soul's   conflict.  215 

James  i.  5 ;  it  is  that  which  I  need,  and  it  is  no  more 
than  thou  hast  promised. 

Only  it  must  be  remembered,  that  we  do  not  walk 
above  our  parts  and  graces,  the  issue  whereof  will  be 
discouragement  in  ourselves,  and  disgrace  from  others. 

The  like  may  be  said  for  our  particular  calling, 
wherein  we  are  to  express  the  graces  of  our  Christian 
calling,  and  serve  one  another  in  love,  Gal.  v.  13,  as 
members  of  the  state  as  well  as  of  the  church;  there- 
fore every  one  must  have,  l.a  calling;  2.  a  lawful;  3. 
a  useful  calling;  4.  a  calling  fitted  for  his  parts,  that  he 
may  be  even  for  his  business;  5.  a  lawful  entrance, 
and  calling  thereunto;  6.  and  a  lawful  demeanour  in 
the  same.  Though  the  orb  and  sphere  we  walk  in 
be  little,  yet  we  must  keep  within  the  bounds  of  it, 
because  for  our  carriage  in  that,  we  must  give  a  strict 
account,  and  there  is  no  calling  so  mean  but  a  man 
shall  find  enough  to  give  a  good  account  for.  Our 
care  must  be  to  know  our  work,  and  then  to  do  it, 
and  so  to  do  it  as  if  it  were  unto  God;  with  con- 
science of  moderate  diligence  for  over-doing  and  over- 
working any  thing,  comes  either  from  ostentation  or 
distrust  in  God:  and  negligence  is  so  far  from  getting 
any  blessing,  that  it  brings  us  under  a  curse  for  doing 
GocPs  work  negligently .  Jer.  xlviii.  10.  For  we  must 
think  our  callings  to  be  services  of  God,  who  hath  ap- 
pointed us  our  standing  therein. 

That  which  belongs  to  us  in  our  calling  is  care  of 
discharging  our  duty;  that  which  God  takes  upon 
him  is  assistance  and  good  success  in  it.  Let  us  do 
our  work,  and  leave  God  to  do  his  own.  Diligence 
and  trust  in  him  is  only  ours,  the  rest  of  the  burthen 
is  his.  In  a  family  the  father's  and  the  master's  care 
is  the  greatest,  the  child's  care  is  only  to  obey,  and 
the  servant's  to  do  his  work;  care  of  provision  and 
protection  doth  not  trouble  them.  Most  of  our  dis- 
quietness  in  our  calling  is,  that  we  trouble  ourselves 
about  God's  work.  Trust  God  and  be  doing,  and 
let  him  alone  with  the  rest.  He  stands  upon  his 
credit  so  much,  that  it  shall  appear  we  have  not 
trusted  him  in  vain,  even  when  we  see  no  appearance 


216  THE  soul's  conflict. 

of  doing  any  good.  Peter  fished  all  night  and  catched 
nothing,  yet  upon  Christ's  word  he  casts  in  his  net 
again,  and  caught  so  many  fish  as  break  his  net. 
Luke  V.  6.  Covetousness,  when  men  will  be  richer 
than  God  would  have  them,  troubles  all,  it  troubles 
the  house,  the  whole  family,  and  the  house  within  us, 
our  precious  soul,  which  should  be  a  quiet  house  for 
God's  spirit  to  dwell  in,  whose  seat  is  a  quiet  spirit. 
If  men  would  follow  Christ's  method,  and  seek  first 
the  kingdom  of  heaven,  Matt.  vi.  33,  all  other  things 
would  be  cast  upon  them.  If  thoughts  of  insuffi- 
ciency in  our  places  discourage  us,  remember  what 
God  saith  to  Moses,  when  he  pretended  disability  to 
speak,  who  hath  made  m,an^s  mouth,  have  not  1  the 
Lord?  Exod.  iv.  II.  All  our  sufficiency  for  every 
calling  is  from  God. 

But  you  will  say,  though  by  God^s  blessing  ray 
jyarticular  condition  be  comfortable,  yet  the  state  of 
God^s  people  abroad,  and  the  miseries  of  the  times 
disquiet  me. 

We  complain  of  the  times,  but  let  us  take  heed  we 
be  not  a  part  of  the  misery^of  the  times:  that  they 
be  not  the  worse  for  us.  Indeed  he  is  a  dead  mem- 
ber that  takes  not  to  heart  the  ill  of  the  times,  yet 
here  is  place  for  that  complaint,  help,  Lord.  Psalm 
xii.  In  these  tempests  do  as  the  disciples  did,  cry  to 
Christ  to  rebuke  the  tempests  and  storms.  This  is 
the  day  of  Jacob's  trouble,  let  it  also  be  the  day  of 
Jacob's  trust;  let  the  body  do  as  the  head  did  in  the 
like  case,  and  in  time  it  shall  be  with  the  body  as  it 
is  with  the  head. 

In  this  case  it  is  good  to  lay  before  God  all  the 
promises  made  to  his  church,  with  the  examples  of 
his  presence  in  it,  and  deliverance  of  the  same  in 
former  times.  God  is  never  nearer  his  church  than 
when  trouble  is  near:  when  in  earth  they  conclude 
an  utter  overthrow,  God  is  in  heaven  concluding  a 
glorious  deliverance:  usually  after  the  lowest  ebb, 
follows  the  highest  spring-tide.  Christ  stands  upon 
Mount  Zion.  There  is  a  counsel  in  heaven,  that  will 
dash  the  mould  of  all  contrary  counsels  on  earth; 


THE  soul's  conflict.  217 

and  which  is  more,  God  will  work  the  raising  of  the 
Church,  by  that  very  means  by  which  his  enemies 
seek  to  ruin  it.  Let  us  stand  still  and  behold  the 
salvation  of  the  Lord,  God  gave  too  dear  a  price 
for  his  Church,  to  suffer  it  long  in  the  hands  of  mer- 
ciless enemies. 

As  for  the  seeming  flourishing  of  the  enemies  of 
God's  Church,  it  is  but  for  a  time,  and  that  a  short 
time,  and  a  measured  time.  The  wicked  plot  against 
the  just,  Psalm  xxxvii.  12;  they  ^x^  plotters  and 
ploughers  of  mischief  Job  iv.  8 :  they  are  skilful 
and  industrious  in  it,  but  they  reap  their  own  ruin. 
Their  day  is  a  coming,  Psalm  xxxvii.  12;  and  their 
pit  is  ill  digging,  Psalm  xciv.  13;  take  heed  therefore 
of  fretting,  Psalm  xxxvii.  7;  because  of  the  man  that 
bringeth  wicked  devices  to  pass,  for  the  arms  of  the 
wicked  shall  be  broken.^  Psalm  xxxvii.  17.  We 
should  help  our  faith  by  observing  God's  executing 
of  judgment  in  this  kind.  It  cannot  but  vex  the 
enemies  of  the  Church,  to  see  at  length  a  disappoint- 
ing of  their  projects,  but  then  to  see  the  mould  of  all 
their  devices  turned  upon  their  own  heads,  will  more 
torment  them. 

In  this  case,  it  will  much  comfort  to  go  into  the 
sanctuary,  for  there  we  shall  be  able  to  say,  Yet  God 
is  good  to  Israel.  Psalm  Ixxiii.  God  hath  an  ark  for 
his,  there  is  no  condition  so  ill,  but  there  is  a  balm  in 
Gilead,  comfort  in  Israel.  The  depths  of  misery  are 
never  beyond  the  depths  of  mercy.  God  oft  for  this 
very  end,  strips  his  Church  of  all  helps  below,  that  it 
may  only  rely  upon  him :  and  that  it  may  appear 
that  the  Church  is  ruled  by  a  higher  power  than  it  is 
opposed  by.  And  then  is  the  time  when  we  may  ex- 
pect great  deliverances  of  the  Church,  when  there  is 
a  great  faith  in  the  great  God. 

From  all  that  hath  been  said,  we  see  that  the  only 
way  to  quiet  the  soul  is,  to  lay  a  charge  upon  it  to 
trust  God,  and  that  unquietness  and  impatience  are 
symptoms  and  discoveries  of  an  mibelieving  heart. 

*  Read  Psalms  x.  xxxvii.  xciv.  cxxix.  &c. 


218  THE  soul's  conflict. 


CHAPTER  XXVI. 

OF  DIVINE  REASONS  IN  A  BELIEVER — OF  HIS  MINDING  TO  PRAISE  GOD,  MORE 
THAN  TO  BE  DELIVERED. 

To  go  on  [I  shall  yet  praise  hi??i.'] 

In  these  words  David  expresseth  the  reasons  and 
grounds  of  his  trust,  namely  from  the  interest  he  had  in 
God  by  experience  and  special  covenant:  wherein  m 
general  we  may  observe,  that  those  who  truly  trust  in 
God,  labour  to  back  their  faith  with  sound  arguments; 
faith  is  an  understanding  grace,  it  knows  whom  it 
trusts,  and  for  what,  and  upon  what  grounds  it  trusts : 
reason  of  itself  cannot  find  what  we  should  believe, 
yet  when  God  hath  discovered  the  same,  faith  tells  us 
there  is  great  reason  to  believe  it;  faith  useth  reason 
though  not  as  a  ground,  yet  as  a  sanctified  instrument 
to  find  out  God's  grounds,  that  it  may  rely  upon  them. 
He  believes  best,  that  knows  best  why  he  should  be- 
lieve ;  confidence,  and  love,  and  other  affections  of  the 
soul,  though  they  have  no  reason  grafted  in  them,  yet 
thus  far  they  are  reasonable,  as  that  they  are  in  a  wise 
man  raised  up,  guided,  and  laid  down  with  reason; 
or  else  men  were  neither  to  be  blamed  nor  praised  for 
ordering  their  affections  aright;  whereas  not  only  civil 
virtue,  but  grace  itself  is  especially  conversant  in  ruling 
the  affections  by  sanctified  reason. 

The  soul  guides  the  will  and  affections  otherwise 
than  it  doth  the  outward  members  of  the  body.  It 
sways  the  affections  of  confidence,  love,  joy,  &c.,  as  a 
prince  doth  his  wiser  subjects,  and  as  counsellors  do 
a  well  ordered  state  by  ministering  reasons  to  them ; 
but  the  soul  governs  the  outward  members  by  com- 
mand, as  a  master  doth  a  slave,  his  will  is  enough. 
The  hand  and  foot  move  upon  command,  without 
regarding  any  reason ;  but  we  will  not  trust  and  re- 
joice in  God  without  reason,  or  a  show  of  reason  at 
the  least. 

Sin  itself  never  wanted  a  reason,  such  as  it  is,  but 
we  call  it  unreasonable,  because  it  hath  no  good  rea- 


THE  soul's  conflict.  219 

son  for  it ;  for  reason  being  a  beam  of  God,  cannot 
strengthen  any  work  of  darkness.  God  having  made 
man  an  understanding  creature,  guides  liim  by  a  way 
suitable  to  such  a  condition,  and  that  is  the  reason 
why  God  in  mercy  yields  so  far  to  us  in  his  word,  as 
to  give  us  so  many  reasons  of  our  affiance  in  him. 
What  is  encouragement  and  comfort,  but  a  demon- 
stration to  us  of  greater  reasons  to  raise  us  up,  than 
there  are  to  cast  us  down  ? 

David's  reasons  here  are  drawn  partly  from  some 
promise  of  deliverance,  and  partly  from  God's  nature 
and  dealing  with  him,  whom,  as  he  had  formerly 
found  a  healing  and  a  saving  God,  so  he  expects  to 
find  him  still;  and  partly  from  the  covenant  of  grace, 
he  is  my  God. 

The  chief  of  his  reasons  are  fetched  from  God, 
what  he  is  in  himself,  and  what  he  is  and  will  be  to 
his  children,  and  what  to  him  in  particular ;  though 
godly  men  have  reasons  for  their  trust,  yet  those  rea- 
sons be  divine  and  spiritual  as  faith  itself  is ;  for  as 
naturally  as  beams  come  from  the  sun,  and  branches 
from  the  root,  even  so  by  divine  discourse  one  truth 
issueth  from  another.  And  as  the  beams  and  the  sun, 
as  the  root  and  branches  are  all  of  one  nature,  so  the 
grounds  of  comfortable  truths,  and  reasons  taken  from 
those  grounds,  are  both  of  the  same  divinity  and  au- 
thority, though  in  time  of  temptation  discourse  is  oft 
so  troubled,  that  it  camiot  see  how  one  truth  riseth 
from  another ;  this  is  one  privilege  of  heaven,  that  our 
knowledge  there  shall  not  be  so  much  discoursive, 
proving  one  thing  by  another,  as  definitive,  seeing 
things  in  their  grounds  with  a  more  present  view ; 
the  soul  being  then  raised  and  enlarged  to  a  present 
conceiving  of  things,  and  there  being  no  flesh  and 
blood  in  us  to  raise  objections  that  must  be  satisfied 
with  reasoning. 

Sometimes  in  a  clearer  state  of  the  soul,  faith  hath 
not  so  much  use  of  reasons,  but  upon  near  and  sweet 
communion  with  God,  and  by  reason  of  some  likeness 
between  the  soul  that  hath  a  divine  nature  stamped 
upon  it,  that  soul  presently,  without  any  long  dis- 


220 

course,  runneth  to  God  as  it  were  by  a  supernatural 
instinct,  as  by  a  natural  instinct  a  child  runneth  to  his 
father  in  any  distress.  Yea,  and  from  that  common 
light  of  nature,  which  discovereth  there  is  a  God, 
even  natural  men  in  extremities  will  run  to  God,  and 
God  as  the  author  of  nature  will  sometimes  hear 
them,  as  he  doth  the  young  ravens,  that  cry  unto  him ; 
but  comfortably,  and  with  assurance  only  those  have 
a  familiar  recourse  unto  him,  that  have  a  sanctified 
suitable  disposition  unto  God,  as  being  well  acquaint- 
ed with  him. 

Sometimes  again  faith  is  put  to  it  to  use  reasons  to 
strengthen  itself,  and  therefore  the  soul  studieth  argu- 
ments to  help  itself  by,  either  from  inward  store  laid 
up  in  the  soul,  or  else  it  hearkeneth  and  yields  to 
reason  suggested  by  others ;  and  there  is  no  gracious 
heart  but  hath  a  frame  suitable  and  agreeable  to  any 
holy  and  comfortable  truth  that  shall  be  brought  and 
enforced  upon  it;  there  is  something  in  his  spirit  that 
answers  whatever  comes  from  the  Spirit  of  God: 
though  perhaps  it  never  heard  of  it  before,  yet  it 
presently  claims  kindred  of  it,  as  coming  from  the 
same  blessed  spring,  the  Holy  Spirit ;  and  therefore 
a  gracious  heart  sooner  takes  comfort  than  another, 
as  being  prepared  to  close  with  it. 

The  reasons  here  brought  by  David,  are  not  so 
much  arguments  to  convince  his  judgment,  as  motives 
and  inducements  to  incline  his  will  to  trust  in  God ; 
for  trusting  being  a  holy  relying  upon  God,  carrieth 
especially  the  will  to  him ;  now  the  will  is  led  with 
the  goodness  of  things,  as  the  understanding  is  led  with 
truth;  the  heart  must  be  sweetened  with  consideration 
of  love  and  mercy  in  him  whom  we  trust,  as  well  as 
convinced  of  his  ability  to  do  us  good,  the  cords  that 
draw  the  heart  to  trust  are  the  cords  of  love,  and  the 
cords  of  love  are  especially  the  love  of  him  to  us 
whom  we  love ;  and  therefore  the  most  prevailing 
reasons  that  carry  the  whole  heart,  are  such  as  are 
drawn  from  the  sweetness  of  God,  whereby  the  heart 
is  opened  and  enlarged  to  expect  all  good,  and  nothing 
but  good  from  him. 


THE  soul's  conflict.  221 

But  we  must  remember  that  neither  reasons  from 
the  truth  and  power  of  God,  nor  inducements  or  al- 
lurements from  the  goodness  of  God,  will  further  pre- 
vail with  the  sold,  than  it  hath  a  fresh  light  and  relish 
brought  into  it  by  the  Spirit  of  God,  to  discern  of  those 
reasons,  and  answer  the  contrary. 

[I  will  praise  him.]  David  here  minds  praising  of 
God  more  than  his  own  delivery,  because  he  knew  his 
own  delivery  was  intended  on  God's  part,  that  he 
might  be  glorified.  It  is  an  argument  of  an  excellent 
spirit,  when  all  self-respects  are  drowned  in  the  glory 
of  God  :  and  there  is  nothing  lost  therein  ;  for  our  best 
being  is  in  God.  A  Christian  begins  with  loving  God 
for  himself;  but  he  ends  in  loving  himself  in  and  for 
God :  and  so  his  end,  and  God's  end,  and  the  end  of  all 
things  else  concentre  and  agree  in  one.  We  may  aim 
at  our  own  good,  so  we  bring  our  hearts  to  refer  it  to 
the  chief  good,  as  a  less  circle  may  well  be  contained 
in  a  greater,  so  that  the  lines  drawn  from  both  circles, 
meet  in  one  middle  point.  It  is  an  excellent  ground 
of  sincerity  to  desire  the  favour  of  God,  not  so  much 
out  of  self-aims,  as  that  God  may  have  the  more  free 
and  full  praise  from  us,  considering  the  soul  is  never 
more  fit  for  that  blessed  duty,  than  when  it  is  in  a 
cheerful  plight. 

It  rejoiced  David  more  that  he  should  have  a  large 
heart  to  serve  God,  than  that  he  should  have  enlarge- 
ment of  condition.  Holy  dispositions  think  not  so 
much  of  the  time  to  come,  that  it  will  be  sweet  to 
them,  as  that  it  will  further  God's  praise.  True  grace 
raiseth  the  soul  above  self-respects,  and  resteth  not 
till  it  comes  to  the  chief  end  wherein  its  happiness 
consists. 

God  is  glorified  in  making  us  happy,  and  we  (en- 
joying happiness)  must  glorify  God.  Although  God 
condescend  so  low  unto  us,  as  not  only  to  allow  us, 
but  to  enjoin  us  to  look  to  our  own  freedom  from 
misery,  and  enjoyment  of  happiness,  yet  a  soul 
thoroughly  seasoned  with  grace,  mounteth  higher, 
and  is  carried  with  pure  respects  to  advance  God's 
glory ;  yea  sometimes  so  far  as  to  forget  its  own  hap- 


222  THE   soul's  conflict. 

piness,  it  respects  itself  for  God,  rather  than  God  for 
itself  A  heavenly  soul  is  never  satisfied,  until  it  be 
as  near  God  as  is  attainable.  And  the  nearer  a  crea- 
ture comes  to  God,  the  more  it  is  emptied  of  itself, 
and  all  self-aims.  Our  happiness  is  more  in  him, 
than  in  ourselves.  We  seek  ourselves  most  when  we 
deny  ourselves  most.  And  the  more  we  labour  to 
advance  God,  the  more  we  advance  our  own  condi- 
tion in  him. 

\^I  will  praise.']  David  thinks  of  his  own  duty  in 
praising  God,  more  than  of  God's  work  in  delivering 
him ;  let  us  think  of  what  is  our  duty,  and  God  will 
think  of  what  shall  be  for  our  comfort ;  we  shall  feel 
God  answering  what  we  look  for  from  him,  in  doing 
what  he  expects  from  us.  Can  we  have  so  mean 
thoughts  of  him,  as  that  we  should  intend  his  glory, 
and  he  not  much  more  intend  our  good? 

This  should  be  a  strong  plea  unto  us  in  our  prayers, 
to  prevail  with  God,  when  we  engage  ourselves  upon 
the  revelation  of  his  mercy  to  us,  to  yield  him  all  the 
praises.  Lord,  as  the  benefit  and  comfort  shall  be 
mine,  so  the  praises  shall  be  thine. 

It  is  little  less  than  blasphemy  to  praise  God  for 
that  which  by  unlawful  shifts  we  have  procured ;  for 
besides  the  hypocrisy  of  it,  in  seeming  to  sacrifice 
to  him,  when  we  sacrifice  indeed  to  our  own  wits  and 
carnal  helps,  we  make  him  a  patron  of  those  ways 
which  he  most  abhors ;  and  it  is  idolatry  in  the  high- 
est degree,  to  transform  God  so  in  our  thoughts,  as  to 
think  he  is  pleased  with  that  which  comes  from  his 
greatest  enemy,  and  there  is  a  gross  mistake  to  take 
God's  curse  for  a  blessing ;  to  thrive  in  an  ill  way,  is 
a  spiritual  judgment,  extremely  hardening  in  the  heart. 

It  is  an  argument  of  David's  sincerity  here,  that  he 
meant  not  to  take  any  indirect  course  for  deliver- 
ing himself,  because  he  intended  to  praise  God,  which 
as  no  guilty  conscience  can  offer,  being  afraid  to  look 
God  in  the  face,  so  God  would  abhor  such  a  sacri- 
fice, were  it  offered  to  him.  St.  Paul  was  stirred  up 
to  praise  God,  but  withal  he  was  assured  God  would 
preserve  him  from  every  evil  work.  2  Tim.  iv.  18. 


THE  soul's   conflict.  223 

Sometimes  indeed  where  there  is  no  malicious  in- 
tention God  pardons  some  breakings  out  of  flesh  and 
blood,  endeavouring  to  help  ourselves  in  danger,  so 
far  as  not  to  take  advantage  of  them  to  desert  us  in 
trouble,  as  in  David,  who  escaped  from  Achish  by 
counterfeiting,  1  Sam.  xxvii.  10  ;  and  this  yields  a 
double  ground  of  thankfulness,  partly  for  God's  over- 
looking our  miscarriage,  and  partly  for  the  deliverance 
itself.  Yet  this  indulgence  of  God,  will  make  the  soul 
more  ashamed  afterwards,  for  these  sinful  shifts,  there- 
fore it  must  be  no  precedent  to  us.  There  can  neither 
be  grace  nor  wisdom  in  setting  upon  a  course,  wherein 
we  can  neither  pray  to  God  for  success  in,  nor  bless 
God  when  he  gives  it.  In  this  case  God  most  bless- 
eth  where  he  most  crosseth,  and  most  curseth  wliere 
the  deluded  heart  thinks  he  blesseth  most. 


CHAPTER  XXVII. 

IN  OUR  WORST  CONDITION  WE    HAVE    CAUSE  TO    PRAISE   GOD — STILL  AMPLE 
CAUSE  IN  THESE  DAYS. 

I  SHALL  yet  praise  him.  Or,  yet  I  loill  praise  God; 
that  is,  however  it  goeth  with  me,  yet  as  I  have  cause, 
so  I  have  a  spirit  to  praise  God ;  when  we  are  at  the 
lowest,  yet  it  is  a  mercy  that  we  are  not  consumed ; 
we  are  never  so  ill,  but  it  might  be  worse  with  us ; 
whatsoever  is  less  than  hell,  is  undeserved.  It  is  a 
matter  of  praise,  that  yet  we  have  time  and  opportu- 
nity to  get  into  a  blessed  condition.  The  Lord  hath 
afflicted  me  sore,  but  he  hath  not  delivered  me  to 
death,  saith  David.  Psalm  xviii.  IS. 

In  the  worst  times  there  is  a  presence  of  God  with 
his  children. 

1.  In  moderating  the  measure  of  the  cross,  that  it 
be  not  above  their  strength. 

2.  In  moderating  the  time  of  it,  The  rod  of  the 
wicked  shall  not  rest  lo72g  iipoii  the  lot  of  the  righ- 
teous. Psalm  cxxv.  3.  God  limits  both  measure  and 
time. 


224  THE  soul's  conflict. 

3.  He  is  present  in  mixing  some  comfort,  and  so 
allaying  the  bitterness  of  a  cross. 

4.  Yea,  and  he  supports  the  soul  by  inward 
strength :  so  as  though  it  faint,  yet  it  shall  not  ut- 
terly fail. 

5.  God  is  present  in  sanctifying  a  cross  for  good, 
and  at  length  when  he  hath  perfected  his  own  work 
in  his,  he  is  present  for  a  final  deliverance  of  them. 
A  sound  hearted  Christian  hath  always  a  God  to  go 
to,  a  promise  to  go  to,  former  experience  to  go  to, 
besides  some  present  experiences  of  God's  goodness 
which  he  enjoys ;  for  the  present  he  is  a  child  of 
God,  a  member  of  Christ,  an  heir  of  heaven:  he 
dwells  in  the  love  of  God  in  the  cross,  as  well  as  out 
of  it,  he  may  be  cast  out  of  his  happy  condition  in 
the  world,  but  never  out  of  God's  favour. 

If  God's  children  have  cause  to  praise  God  in 
their  worst  condition^  what  difference  is  there  be- 
twixt their  best  estate  and  their  worst 7 

Howsoever  God's  children  have  continual  occasion 
to  praise  God,  yet  there  be  some  more  especial  seasons 
of  praising  God  than  others,  there  be  days  of  God'^s 
own  making,  of  purpose  to  rejoice  in,  wherein  we 
may  say,  This  is  the  day  ivhich  the  Lord  hath  made, 
let  us  rejoice  therein.  Psal.  xviii.  24.  And  this  I  think 
is  chiefly  intended  here.  David  comforts  himself  with 
this,  that  however  it  was  now  with  him,  yet  God  would 
deal  so  graciously  with  him  hereafter,  that  he  should 
have  cause  to  bless  his  name. 

Though  in  evil  times  we  have  cause  to  praise  God, 
yet  so  we  are,  and  such  are  our  spirits,  for  the  most 
part,  that  affliction  straightens  our  hearts.  Therefore 
the  apostle  thought  it  the  fittest  duty  in  affliction  to 
pray.  Is  any  afflicted?  let  him  /?r«y,  saith  James; 
Is  any  joyful?  let  him  sing  Psahns,  James  v.  13; 
showing  that  the  day  of  rejoicing  is  the  fittest  day  of 
praising  God.  Every  work  of  a  Christian  is  beau- 
tiful in  its  own  time,  the  graces  of  Christianity  have 
their  several  offices  at  several  seasons;  in  trouble, 
prayer  is  in  its  season  :  in  the  evil  day  call  upon  me. 


THE  soul's  conflict.  225 

saith  God ;  in  better  times  praises  should  appear  and 
show  themselves.  When  God  manifests  his  good- 
ness to  his,  he  gives  them  grace  with  it,  to  manifest 
their  thankfulness  to  him.  Praising  of  God  is  then 
most  comely  though  never  out  of  season,  when  God 
seems  to  call  for  it,  by  renewing  the  sense  of  his 
mercies  in  some  fresh  favour  tOAvards  us.  If  a  bird 
will  sing  in  winter,  much  more  in  the  spring;  if 
the  heart  be  prepared  in  the  winter  time  of  adver- 
sity to  praise  God,  hov/  ready  will  it  be  when  it  is 
warmed  with  the  glorious  sunshine  of  his  favour? 

Our  life  is  nothing  but  as  it  were  a  web  woven  with 
interminglings  of  wants  and  favours,  crosses  and 
blessings,  standings  and  fallings,  combat  and  victory, 
therefore  there  should  be  a  perpetual  intercourse  of 
praying  and  praising  in  our  hearts.  There  is  always 
a  ground  of  communion  with  God  in  one  of  these 
kinds,  till  we  come  to  that  condition  wherein  all 
wants  shall  be  supplied,  where  indeed  is  only  matter 
of  praise.  Yet  praising  God  in  this  life  hath  this  pre- 
rogative, that  here  we  praise  him  in  the  midst  of  his 
enemies.  In  heaven  all  will  be  in  concert  with  us. 
God  esteems  it  an  honour  in  the  midst  of  devils,  and 
wicked  men,  whose  life  is  nothing  but  a  dishonour 
of  him,  to  have  those  that  will  make  his  name  as  it 
is  in  itself  so,  great  in  the  world. 

David  comforts  himself  in  this,  that  he  should  praise 
God :  which  shows  he  had  inured  himself  well  before 
to  this  holy  exercise,  in  which  he  found  such  comfort, 
that  he  could  not  but  joy  in  the  forethoughts  of  that 
time,  wherein  he  should  have  fresh  occasion  of  his 
former  acquaintance  with  God.  Thoughts  of  this 
nature  enter  not  into  a  heart  that  is  strange  to  God. 

It  is  a  special  art  in  time  of  misery,  to  think  of 
matter  of  joy,  if  not  for  the  present,  yet  for  the  time 
to  come;  for  joy  disposeth  to  praise,  and  praise  again 
stirs  up  joy;  these  mutually  breed  one  another,  even 
as  the  seed  brings  forth  the  tree,  and  the  tree  brings 
forth  the  seed.  It  is  wisdom  therefore  to  set  faith  on 
work,  to  take  as  much  comfort  as  we  can,  from  future 
promises,  that  we  may  have  comfort  and  strength  for 

15 


226  THE  soul's  conflict. 

the  present,  before  we  have  the  full  possession  of 
them.  It  is  the  nature  of  faith  to  antedate  blessings, 
by  making  them  that  are  to  be  performed  hereafter, 
as  present  now,  because  we  have  them  in  the  pro- 
mise. If  God  had  not  allowed  us  to  .take  many 
things  in  trust  for  the  time  to  come,  both  for  his 
glory  and  our  good,  he  would  never  have  left  such 
rich  promises  to  us.  For  faith  doth  not  only  give 
glory  to  God,  for  the  present  (in  a  present  believing 
of  his  truth,  and  relying  upon  him)  but  as  it  looks 
forward,  it  sees  an  everlasting  ground  of  praising 
God,  and  is  stirred  up  to  praise  him  now,  for  that 
future  matter  of  praise  which  it  is  sure  to  have  here- 
after. The  very  hopes  of  future  good,  made  David 
praise  God  for  the  present.  If  the  happy  condition 
we  look  for  were  present,  we  would  embrace  it  with 
present  praises.  ISow  fai/h  is  the  evidence  of  things 
not  see7i,  Heb.  xi.  1 ;  and  gives  a  being  to  that  which 
is  not;  whereupon  a  true  believing  soul  cannot  but 
be  a  praising  soul.  For  this  end  God  reveals  before- 
hand what  we  shall  have,  that  beforehand  we  should 
praise  him,  as  if  we  possessed  it.  For  that  is  a  great 
honour  to  his  truth,  when  we  esteem  of  what  he 
speaks,  as  done,  and  what  he  promiseth,  as  already 
performed.  Had  we  not  a  perpetual  confidence  in 
the  perpetuity  of  his  love  to  us,  how  is  it  possible  we 
should  praise  him  ? 

But  we  want  those  grounds  for  the  time  to  come 
which  David  had,  he  had  particular  promises  which 
we  want. 

Though  we  want  urim  and  thummim,  and  the  pro- 
phets to  foretell  us  what  the  times  to  come  shall  be, 
yet  we  have  the  canon  of  Scripture  enlarged,  we  live 
under  a  more  glorious  manifestation  of  Christ,  and 
under  a  more  plentiful  shedding  of  the  Spirit,  whereby 
that  want  is  abundantly  supplied;  we  have  general 
promises  for  the  time  to  come,  that  God  will  never  fail 
nor  forsake  us,  Deut.  xxxi.  6;  that  he  will  be  with  us 
in  fire  and  in  water,  that  he  will  give  an  issue  to  the 
temptation,  and  that  the  issue  of  all  things  shall 
be  for  our  good,  that  we  shall  reap  the  quiet  fruit 


THE  soul's  conflict.  227 

of  righteous7iess,  Heb.  xii.  11;  and  no  good  thing 
will  he  withhold  from  them  that  lead  a  godly  life, 
&c.,  Psalm  Ixxxiv.  11.  If  we  had  a  spirit  of  faith  to 
apply  these  generals,  we  should  see  much  of  God's 
goodness  in  particular. 

Besides  general  promises,  we  have  some  particular 
ones  for  the  time  to  come ;  of  the  confusion  of  Anti- 
christ, of  the  conversion  of  the  Jews,  and  fulness  of 
the  Gentiles,  &c.,  which  though  we  perhaps  shall 
never  live  to  see,  yet  we  are  members  of  that  body, 
which  hereafter  shall  see  the  same,  which  should  stir 
up  our  hearts  to  praise  God,  as  if  we  did  enjoy  the 
present  fulfilling  of  them  ourselves,  for  faith  can  pre- 
sent them  to  the  soul,  as  if  they  were  now  present. 

Some  that  have  a  more  near  communion  with  God, 
may  have  a  particular  faith  of  some  particular  de- 
liverances, whereupon  they  may  ground  particular 
prayer.  "  Luther,  praying  for  a  sick  friend,  who  Avas 
very  comfortable,  and  useful  to  him,  had  a  particular 
answer  for  his  recovery,  whereupon  he  was  so  confi- 
dent, that  he  sent  word  to  his  friend,  that  he  should 
certainly  recover.  Latimer  prayed  with  great  zeal 
for  three  things.  1.  That  Queen  Elizabeth  might 
come  to  the  crown.  2.  That  he  might  seal  the  truth 
with  his  heart's  blood.  3.  And  that  the  gospel  might 
be  restored  once  again,  once  again,  which  he  ex- 
pressed with  great  vehemency  of  spirit,  all  which 
three,  God  heard  him  in.  But  the  privileges  of  a 
few  must  not  be  made  a  general  rule  for  all.  Privi- 
leges go  not  out  of  the  persons,  but  rest  there.  Yet  if 
men  would  maintain  a  nearer  communion  with  God, 
there  is  no  doubt  but  he  would  reveal  hmiself  in  a 
more  familiar  manner  to  them,  in  many  particulars 
than  usually  he  doth.  Those  particular  promises  in 
Psalm  xci.  and  other  places,  are  made  good  to  such 
as  have  a  particular  faith,  and  to  all  others,  with 
those  limitations  annexed  to  promises  of  that  nature, 
so  far  forth  as  God  seeth  it  will  conduce  to  their  good 
and  his  own  glory,  so  far  forth  as  they  depend  upon 
him  in  the  use  of  means;  and  is  not  this  sufficient  to 
stay  a  gracious  heart? 


228  THE  soul's  conflict. 

But  not  to  insist  upon  particular  promises  and  re- 
velations (the  performance  whereof  we  enjoy  here  in 
this  present  life)  we  have  rich  and  precious  promises 
of  final  and  full  deliverance  from  all  evil,  and  perfect 
enjoying  of  all  good  in  that  life  which  is  to  come; 
yet  not  so  to  come,  but  that  we  have  the  earnest  and 
first  fruits  of  it  here;  all  is  not  kept  for  heaven;  we 
may  say  with  David,  Oh  how  great  is  thy  goodness, 
which  thou  hast  laid  up  for  them  that  fear  thee, 
Psalm  xxxi.  19;  and  (not  only  so,  but)  how  great  is 
that  goodness  which  thou  hast  wrought  in  them  that 
trust  in  thee,  even  before  the  sons  of  men  !  God 
treasures  not  up  all  his  goodness  for  the  time  to  come, 
but  lays  much  of  it  out  daily  before  such  as  have  eyes 
to  behold  it. 

Now  God's  main  end  in  revealing  such  glorious 
promises  of  the  life  to  come  is,  that  they  might  be 
a  ground  of  comfort  to  us,  and  of  praise  to  him  even 
in  this  life ;  and  indeed  what  can  be  grievous  in  this 
world  to  him  that  hath  heaven  in  his  eye?  What 
made  our  blessed  Saviour  endure  the  cross  and  des- 
pise shame,  Heb.  xii.  2,  but  the  joy  of  glory  to  come 
set  before  him? 

The  duty  that  David  brought  his  heart  to  before 
he  had  a  full  enjoyment  of  what  he  looked  for,  w^as 
patient  waiting,  it  being  God's  use  to  put  a  long  date 
oftentimes  to  the  performances  of  his  promises;  Da- 
vid, after  he  had  i\\Q  promise  of  a  kingdom,  was  put 
off  a  long  time  ere  he  was  invested  with  it;  Abraham 
was  an  old  man  before  he  enjoyed  his  son  of  the  pro- 
mise; Joseph  stayed  a  long  time  before  he  was  ex- 
alted; our  blessed  Saviour  himself  was  thirty-four 
years  old  before  he  was  exalted  up  into  glory. 

God  defers,  but  his  deferring  is  no  empty  space, 
wherein  no  good  is  done,  but  there  is  in  that  space  a 
fitting  for  promises.  Whilst  the  seed  lieth  hid  in  the 
earth,  time  is  not  lost,  for  winter  fits  for  spring,  yea, 
the  harder  the  winter,  the  more  hopeful  the  spring; 
yet  were  it  a  mere  empty  space,  we  should  hold  out, 
because  of  the  great  things  to  come ;  but  being  only 
a  preparing  time^  we  should  pass  it  with  the  less  dis- 


THE  soul's  conflict.  229 

couragement.  Let  this  support  us  in  all  the  thwart- 
ings  of  our  desire;  it  is  a  folly  to  think,  that  we  should 
have  physic  and  health  both  at  once;  we  must  en- 
dure the  working  of  God's  physic;  when  the  sick 
humour  is  carried  away  and  purged,  then  we  shall 
enjoy  desired  health.  God  promiseth  forgiveness  of 
sin,  but  thou  findest  the  burthen  of  it  daily  on  thee. 
Cheer  up  thyself,  when  the  morning  is  darkest,  then 
comes  day;  after  a  weary  week  comes  a  sabbath, 
and  after  a  fight  victory  will  appear.  God's  time  is 
best,  therefore  resolve  upon  waiting  his  leisure.  For 
the  better  demeaning  of  ourselves  herein,  we  must 
know  we  must  so  wait,  that  we  provoke  not  in  the 
mean  time  his  patience  on  whom  we  depend,  by  put- 
ting forth  our  hand  to  any  evil,  which  indeed  is  a 
crossing  of  our  hopes.  Therefore  waiting  upon  God 
is  always  joined  with  doing  good.  There  is  an  influ- 
ence in  the  thing  hoped  for,  in  the  spirit  of  him  that 
truly  hopes,  stirring  him  up  to  a  suitable  conformity, 
by  purging  himself  of  whatsoever  will  not  stand  with 
the  holiness  of  that  condition.  Waiting  implies  all 
graces,  as  patience,  perseverance,  long-suffering  in 
holding  out,  notwithstanding  the  tediousness  of  time 
deferred;  courage,  and  breaking  through  all  difficul- 
ties that  stand  between.  For  what  is  waiting  indeed, 
but  a  continuing  in  a  gracious  inoffensive  course,  till 
the  accomplishment  of  our  desires ! 

Whence  we  may  discern  a  main  difference  betwixt 
a  Christian  and  a  carnal  man,  who  is  short-spirited, 
and  all  for  the  present;  he  will  have  his  good  here, 
whereas  a  saint  of  God  continues  still  waiting,  though 
all  things  seem  contrary  to  what  he  expects.  The 
presence  of  things  to  come  is  such  to  faith,  as  it  makes 
it  despise  the  pleasure  of  sin  for'  a  season.  What 
evidence  of  goodness  is  it  for  a  man  to  be  good  only 
upon  the  apprehension  of  something  that  contents 
him?  Here  is  the  glory  of  faith,  that  it  can  upon 
God's  bare  promise,  cross  itself  in  things  pleashig  to 
nature,  and  raise  up  the  soul  to  a  disposition  some 
ways  answerable  to  that  blessed  estate  which,  though 
yet  it  enjoys  not,  yet  it  is  undoubtedly  persuaded  of. 


230  THE  soul's  conflict, 

and  looks  for.  What  can  encourage  us  more  to  wait, 
than  this,  that  the  good  we  wait  for  is  greater  than 
we  are  able  to  conceive,  yea,  greater  than  we  can  de- 
sire or  hope  for? 

This  was  no  presumptuous  resolution  of  David's 
own  strength,  but  it  issued  from  his  present  truth  of 
heart,  so  far  as  he  knew  the  same ;  together  with  an 
humble  dependence  upon  God,  both  for  deliverance, 
and  a  heart  to  praise  him  for  it ;  because  God's  bene- 
fits are  usually  entire,  and  are  sweetened  with  such 
a-  sense  of  his  love,  as  causeth  a  thankful  heart,  which 
to  a  true  Christian,  is  a  greater  blessing  than  the  de- 
liverance itself,  as  making  the  soul  better.  David 
doth  acknowledge  with  humble  admiration,  that  a 
heart  enlarged  comes  from  God,  Who  am  1,  saith  he, 
and  who  are  my  people. 

He  mentioneth  here  praising  God,  instead  of  de- 
liverance, because  a  heart  enlarged  to  praise  God  is 
indeed  the  greatest  part  of  the  deliverance :  for  by  it 
the  soul  is  delivered  out  of  its  own  straits  and  dis- 
content. 


CHAPTER  XXVIII. 


DIVERS    QUALITIES  OF  THE  PRAISE  DUE  TO  GOD WITH  HELPS    THEREIN 

AND  NOTES  OF  GOD's  HEARING  OUR   PRAYERS. 

Though  this  be  God's  due  and  our  duty,  and  itself 
a  delightful  thing,  yet  it  is  not  so  easy  a  matter  to 
praise  God,  as  many  imagine ;  music  is  sweet,  but 
the  setting  of  the  strings  in  tune  is  unpleasing ;  our 
souls  will  not  be  long  "in  tune,  and  it  is  harsh  to  us 
to  go  about  the  setting  them  in  order ;  like  curious 
clocks,  a  little  thing  will  hinder  the  motion;  espe- 
cially passion,  which  disturbs  not  only  the  frame  of 
grace  in  us,  but  the  very  frame  of  nature,  putting 
man  out  of  the  power  and  possession  of  himself;  and 
therefore  David  here,  when  he  had  thoughts  of  prais- 


THE  soul's  conflict.  231 

ing  God,  was  fain  to  take  up  the  quarrel  betwixt  him 
and  his  soul  first  ;  praising  sets  all  the  parts  and 
graces  of  the  soul  to  work ;  and  therefore  the  soul 
had  need  gather  itself  and  its  strength  together  to 
this  duty. 

It  requires  especially  self-denial,  from  a  conscience 
of  our  own  wants,  weaknesses,  and  unworthiness ;  it 
requires  a  giving  up  of  ourselves,  and  all  ours  to  be 
at  God's  disposal ;  the  very  ground  and  the  fruit 
which  it  yields  are  both  God's ;  and  they  never  gave 
themselves  truly  up  to  God,  that  are  not  ready  to 
give  all  they  have  to  him  whensoever  he  calls  for  it ; 
thankfulness  is  a  sacrifice,  and  in  sacrifices  there  must 
be  killing  before  offering,  otherwise  the  sacrifice  will 
be  as  the  offering  up  some  unclean  creature  ;  thanks- 
giving is  an  incense,  and  there  must  be  fire  to  burn 
that  incense ;  thanksgiving  requires  not  only  affec- 
tions, but  the  heat  of  affections ;  there  must  be  some 
assurance  of  the  benefit  we  praise  God  for ;  and  it  is 
no  easy  matter  to  maintain  assurance  of  our  interest 
in  the  best  things. 

Yet  in  this  case  if  we  feel  not  sense  of  assurance, 
it  is  good  we  should  praise  God  for  what  we  have ; 
we  cannot  deny  but  God  offers  himself  in  mercy  to 
us,  and  that  he  intends  our  good  thereby,  for  so  we 
ought  to  construe  his  merciful  dealing  towards  us, 
and  not  have  him  in  jealousy  without  ground;  if  we 
bring  our  hearts  to  be  willing  to  praise  God,  for  that 
we  cannot  but  acknowledge  comes  from  him,  he  will 
be  ready  in  his  time  to  show  himself  more  clearly  to 
us ;  we  taste  of  his  goodness  many  ways,  and  it  is 
accompanied  with  much  patience,  and  these  in  their 
natures  lead  us  not-  only  to  repentance,  but  likewise 
to  thankful  acknowledgment ;  and  we  ought  to  fol- 
low that  which  'God  leads  us  unto,  though  he  hath 
not  yet  acquainted  us  with  his  secrets. 

It  is  good  in  this  case  to  help  the  soul  with  a  firm 
resolution,  and  to  back  resolution  with  a  vow  not 
only  in  general  that  we  will  praise,  but  particularly 
of  something  within  our  own  power,  provided  it 
prove  no  snare  to  us.     For  by  this  means  the  heart  is 


232 

perfectly  gained,  and  the  thing  is  as  good  as  done  in 
regard  of  God's  acceptance  and  onr  comfort ;  be- 
cause strong  resolutions  discover  sincerity  without 
any  hypocritical  reservation  and  hollo wness.  Always 
so  much  sincerity  as  a  man  hath,  so  much  will  his 
inward  peace  be.  Resolution  as  a  strong  stream 
bears  down  all  before  it ;  little  good  is  done  in  re- 
ligion without  this,  and  with  it  all  is  as  good  as  done. 

So  soon  as  we  set  upon  this  work,  we  shall  feel 
our  spirits  to  rise  higher  and  higher  as  the  waters  in 
the  sanctuary,  as  the  soul  grows  more  and  more 
heated  ;  see  how  David  riseth  by  degrees.  Be  glad 
in  the  Lord,  and  then,  rejoice,  ye  righteous,  and 
then,  shout  for  joy  all  ye  that  are  upright  in  heart, 
the  Spirit  of  God  will  delight  to  carry  us  along  in  this 
duty,  until  it  leaves  our  spirits  in  heaven,  praising 
God  with  the  saints  and  glorious  angels  there :  To 
him  that  hath  and  useth  it  shall  he  given:  he  that 
knoweth  God  aright,  will  honour  him  by  trusting 
of  him;  he  that  honours  him  by  trusting  him,  will 
honour  him  by  praying;  and  he  that  honours  him  by 
prayer,  shall  honour  him  by  praises ;  he  that  honours 
him  by  praises  here,  shall  perfect  his  praises  in 
heaven;  and  this  will  quit  the  labour  of  setting  and 
keeping  the  soul  in  tune ;  this  trading  with  God  is  the 
richest  trade  in  the  world ;  when  we  return  praises  to 
him,  he  returns  new  favours  to  us,  and  so  an  ever- 
lasting ever-increasing  intercourse  betwixt  God  and 
the  soul  is  maintained;  David  here  resolved  to  praise 
God,  because  he  had  assurance  of  such  a  deliverance 
as  would  yield  him  a  ground  of  praising  him. 

Praising  of  God  may  well  be  called  incense,  be- 
cause as  it  is  sweet  in  itself,  and  sweet  to  God,  so  it 
sweetens  all  that  comes  from  us.  I^ove  and  joy  are 
sweet  in  themselves,  though  those  whom  we  love  and 
joy  in,  should  not  know  of  our  affection,  nor  return 
the  like;  but  we  cannot  love  and  joy  in  God  but  he 
will  delight  in  us;  when  we  neglect  the  praising  of 
God,  we  lose  both  the  comfort  of  God's  love,  and  our 
own  too;  it  is  a  spiritual  judgment  to  want  or  lose 
the  sight  or  sense  of  God's  favours,  for  it  is  a  sign  of 


THE  soul's  conflict.  233 

want  of  spiritual  life,  or  at  least  liveliness;  it  shows 
we  are  not  yet  in  the  state  of  those  whom  God  hath 
chosen,  to  set  forth  the  riches  of  his  glory  upon. 

When  we  consider  that  if  we  answer  not  kindness 
and  favour  showed  unto  us  hy  men,  we  are  esteemed 
unworthy  of  respect,  as  having  sinned  against  the 
bond  of  human  society  and  love,  we  cannot  but  much 
more  take  shame  to  ourselves,  when  we  consider  the 
disproportion  of  our  carriage,  and  unkind  behaviour 
towards  God;  when  instead  of  being  temples  of  his 
praise,  we  become  graves  of  his  benefits;  what  a  va- 
nity is  this  in  our  nature,  to  stand  ^upon  exactness  of 
justice,  in  answering  petty  courtesies  of  men,  and  yet 
to  pass  by  the  substantial  favours  of  God,  without 
scarce  taking  notice  of  them?  The  best  breeding  is  to 
acknowledge  greatest  respects  where  they  are  most 
due,  and  to  think,  that  if  unkindness  and  rudeness 
be  a  sin  in  civility,  it  is  much  more  in  religion ;  the 
greatest  danger  of  unthankfulness  is  in  the  greatest 
matter  of  all;  if  we  arrogate  any  spiritual  strength  to 
ourselves  in  spiritual  actions,  we  commit  either  sacri- 
lege in  robbing  God  of  his  due,  or  mockery,  by  prais- 
ing him  for  that  which  we  hold  to  be  of  ourselves ;  if 
injustice  be  to  be  condemned  in  man,  much  more  in 
denying  God  his  due,  religion  being  the  first  due.  It 
takes  much  from  thankfulness,  when  we  have  com- 
mon conceits  of  peculiar  favours ;  praise  is  not  comely 
in  the  mouth  of  fools,  God  loves  no  blind  sacrifice. 

We  should  therefore  have  wisdom  and  judgment, 
not  only  to  know  upon  what  grounds  to  be  thankful, 
but  in  what  order,  by  discerning  what  be  the  best  and 
first  favours  whence  the  rest  proceed,  and  which  add 
a  worthiness  to  all  the  rest;  it  is  good  to  see  blessings, 
as  they  issue  from  grace  and  mercy.  It  much  com- 
mends any  blessing,  to  see  the  love  and  favour  of 
God  in  it,  which  is  more  to  be  valued  than  the  bless- 
ing itself,  as  it  much  commends  any  thing  tliat  comes 
from  us,  when  we  put  a  respect  of  thankfulness,  and 
love  to  God  upon  it;  and  if  we  observe,  we  shall  find 
the  unkindness  of  others  to  us  is  but  a  correction  of 
our  unkindness  to  God. 


234  THE  soul's  conflict. 

In  praising  God,  it  is  not  good  to  delay,  but  take 
advantage  of  the  freshness  of  the  blessing;  what  we 
add  to  delay,  we  take  from  thankfulness ;  and  withal, 
lose  the  prime  and  first-fruits  of  our  affections :  it  is  a 
wise  redeeming  of  time,  to  observe  the  best  seasons 
of  thankfulness ;  a  cheerful  heart  will  best  close  with 
a  cheerful  duty;  and  therefore  it  is  not  good  to  Avaste 
so  fit  a  temper  in  frivolous  things,  but  after  some  con 
tentment  given  to  nature,  let  God  have  the  fruit  of  his 
own  planting,  otherwise  it  is  even  no  better  than  the 
refreshing  of  him  that  standeth  by  a  good  fire,  and 
crieth,  */^A,  ah,  I  am  warm. 

David  doth  not  say,  /  will  thank  God,  but  I  shall 
praise  him;  though  he  intends  that.  Thanks  is  then 
best  when  it  tends  to  praising,  and  there  ends:  for 
thanks  alone  show  respect  to  our  own  good  only, 
praises,  to  God's  glory;  and  in  particular  to  the  glory 
of  such  excellencies  whence  the  benefit  comes;  and 
from  thence  the  soul  is  enlarged  to  think  highly  of 
all  God's  excellencies. 

Hannah,  upon  particular  thanks  for  hearing  her 
about  a  child,  takes  occasion  to  set  out  God's  other 
excellencies,  and  riseth  higher  and  higher,  from  one 
to  many,  from  the  present  time  to  that  which  was  to 
come,  from  particular  favours  to  herself,  she  stirs  up 
others  to  praise  God  for  his  mercy  to  them;  so  Da- 
vid, Deliver  me,  O  God,  and  my  tongue  shall  sing 
of  thy  praises ;  he  propounds  this  as  an  engagement 
to  the  Lord  to  help  him,  because  it  should  tend  to  the 
enlargement  of  his  glory ;  he  was  resolved  to  improve 
God's  favour  this  way. 

The  Spirit  of  God  works  like  new  wine,  enlarging 
the  spirit  from  one  degree  of  praising  God  to  another; 
and  because  it  foresees  the  eternity  of  God's  love,  as 
far  as  it  can,  it  endeavours  an  eternity  of  God's  praise ; 
a  gracious  heart  upon  taste  of  favour  showed  to  itself, 
is  presently  warmed  to  spread  the  praise  of  God  to 
others,  and  the  more  it  sees  the  fruit  of  trusting  God, 
and  his  truth  in  performing  promise,  the  more  it  still 
honours  that  trusting,  as  knowing  that  it  lies  upon 
God's  honour,  to  honour  those   that  honour  him. 


THE  soul's  conflict.  235 

Blessing  will  procure  blessing;  the  soul  hath  never 
such  freedom  from  sin,  as  when  it  is  in  a  thankful 
frame;  for  thankfulness  issues  from  a  heart  truly 
humbled  and  emptied  of  itself,  truly  loving  and  re- 
joicing in  God;  and  upon  any  sin  the  spirit  is  grieved 
and  straitened,  and  the  lips  sealed  up  in  such  a  heart; 
for  the  conscience  upon  any  sin  looks  upon  it  not  only 
as  disobedience  against  God's  will  and  authority,  but 
as  unthankfulness  to  his  goodness,  and  this  melteth  a 
godly  heart  most  of  all :  when  Nathan  told  David  God 
had  done  this,  and  this  for  him,  and  was  ready  to  do 
more,  he  could  not  hold  in  the  confession  of  his  sin, 
but  relented,  and  gave  in  presently. 

We  ought  not  only  to  give  thanks,  but  to  be  thank- 
ful, to  meditate  and  study  the  praises  of  God.  Our 
whole  life  should  be  nothing  else  but  a  continual 
blessing  of  his  holy  name,  endeavouring  to  bring  in 
all  we  have,  and  to  lay  it  out  for  God  and  his  people, 
to  see  where  he  hath  any  receivers:  our  goodness  is 
nothing  to  God:  we  need  bring  no  water  to  the  foun- 
tain, nor  light  to  the  sun.  Thankfulness  is  full  of 
invention,  it  deviseth  liberal  things,  though  it  be  our 
duty  to  be  good  stewards  of  our  talents,  yet  thankful- 
ness adds  a  lustre,  and  a  more  gracious  acceptance,  as 
having  more  of  that  which  God  calls  for. 

Our  praising  God  should  not  be  as  sparks  out  of  a 
flint,  but  as  water  out  of  a  spring,  natural,  ready,  free, 
as  God's  love  to  us  is ;  mercy  pleases  him,  so  should 
praise  please  us:  it  is  our  happiness  when  the  best 
part  in  us  is  exercised  about  the  best  and  highest 
work ;  it  was  a  good  speech  of  him  that  said.  If  God 
had  made  me  a  nightingale,  I  would  have  sung  as  a 
nightingale,  but  now  God  hath  made  me  a  man,  I 
will  sing  forth  the  praises  of  God  which  is  the  work 
of  a  saint  only:  all  thy  works  bless  thee,  and  thy 
saints  praise  thee:  all  things  are  either  blessings  in 
their  nature,  or  so  blessed,  as  they  are  made  blessings 
to  us  by  the  overruling  coming  of  him,  who  maketh 
all  things  serviceable  to  his,  even  the  worst  things  in 
this  sense  are  made  spiritual  to  God's  people  against 


236  THE  soul's   conflict. 

their  own  nature ;  how  great  is  that  goodness  which 
makes  even  the  worst  things  good? 

Little  favours  come  from  no  small  love,  but  even 
from  the  same  love  that  God  intends  the  greatest 
things  to  us,  and  are  pledges  of  it;  the  godly  are 
more  thankful  for  the  least  favours,  than  worldly 
men  for  the  greatest:  the  affection  of  the  giver  en- 
hances the  gift. 

0  then  let  us  labour  to  improve  both  what  we  have 
and  what  we  are  to  his  glory:  it  discovers  that  we 
love  God,  not  only  with  all  our  understanding,  heart, 
and  affections,  but  when  with  all  our  might  and 
power,  so  far  as  we  have  advantage  by  any  part, 
relation,  or  calling  whatsoever,  we  endeavour  to  do 
him  service,  we  cannot  have  a  greater  honour  in  the 
world,  than  to  be  honoured  of  God,  to  be  abundant  in 
this  kind. 

Our  time  here  is  short,  and  we  shall  all  ere  long 
be  called  to  a  reckoning,  therefore  let  us  study  real 
praises.  God's  blessing  of  us  is  in  deed,  and  so 
should  ours  be  of  him.  Thanks  in  words  is  good, 
but  in  deeds  is  better;  leaves  are  good,  but  fruit  is 
better ;  and  of  fruit,  that  which  costs  us  most.  True 
praise  requires  our  whole  man,  the  judgment  to  es- 
teem, the  memory  to  treasure  up,  the  will  to  resolve, 
the  affections  to  delight,  the  tongue  to  speak  of,  and 
the  life  to  express  the  rich  favours  of  God:  what  can 
we  think  of?  what  can  we  call  to  mind?  What  can 
we  resolve  upon?  what  can  we  speak?  What  can 
we  express  in  our  whole  course  better  than  the  praises 
of  him,  ofivhom,and  through  whom,  and  to  whom 
we  and  all  things  are? 

Our  whole  life  should  speak  nothing  but  thankful- 
ness ;  every  condition  and  place  we  are  in  should  be 
a  witness  of  our  thankfulness;  this  will  make  the 
times  and  places  we  live  in  the  better  for  us ;  when 
we  ourselves  are  monuments  of  God's  mercy,  it  is  fit 
we  should  be  patterns  of  his  praises,  and  leave  monu- 
ments to  others :  we  should  think  life  is  given  us,  to 
do  something  better  than  live  in ;  we  live  not  to  live ; 


THE  soul's  conflict.  237 

our  life  is  not  the  end  of  itself,  but  the  praise  of  the 
giver:  God  hath  joined  his  glory  and  our  happiness 
together ;  it  is  fit  that  we  should  refer  all  that  is  good 
to  his  glory,  that  hath  joined  his  glory  to  our  best 
good,  in  being  glorified  in  our  salvation. 

David  concludes,  that  he  should  certainly  praise 
God,  because  he  had  prayed  unto  him.  Prayers  be 
the  seeds  of  praises:  I  have  sown,  therefore  I  will 
reap;  what  we  receive  as  a  fruit  of  our  prayers,  is 
more  sweet  than  what  we  have  by  a  general  pro- 
vidence. 

But  how  do  ive  know  that  God  hears  our  pray- 
ers? 

1.  If  we  regard  them  ourselves,  and  expect  an 
issue  ;  prayer  is  a  sure  adventure,  we  may  well  look 
for  a  return. 

2.  It  is  a  sign  that  God  hath  heard  our  prayers, 
when  he  stirs  up  thankfulness  aforehand  upon  as- 
surance ;  thankfulness  cannot  be  without  either  the 
grace  of  God,  by  which  we  are  tliankful,  or  some 
taste  of  the  things  we  are  thankful  for.  God  often 
accepts  the  prayer,  when  he  doth  not  grant  the  thing, 
and  will  give  us  thereby  occasion  of  thanksgiving  for 
his  wise  care,  in  changing  one  blessing  for  another 
fitter  for  us.  God  regards  my  prayers,  when  by 
prayer  my  heart  is  wrought  to  that  frame  which  he 
requires,  that  is  an  humble  subjection  to  him,  from 
an  acknowledgment  of  my  wants,  and  his  fulness, 
There  is  nothing  stirred  up  in  our  hearts  by  the  Spirit, 
no,  not  so  much  as  a  gracious  desire,  but  God  will 
answer  it,  if  we  have  a  spirit  to  wait. 

3.  We  may  know  God  hath  accepted  our  prayer, 
when  he  makes  the  way  easy  and  plain  after  prayer 
by  a  gracious  providence,  when  the  course  of  things 
begin  to  change,  and  we  meet  with  comforts  instead 
of  former  crosses,  and  find  our  hearts  quieted  and 
encouraged  against  what  we  most  feared. 

4.  Likewise  earnestness  in  prayer  is  a  sign  God 
hears  our  prayers,  as  fire  kindled  from  heaven  showeth 
God  accepts  the  sacrifice;  the  ground  of  prevailing 
by  our  prayer,  is,  that  they  are  put  up  in  a  gracious 


238  THE  soul's  conflict. 

name,  and  for  persons  in  favour,  and  dictated  by  God's 
own  Spirit;  they  work  in  the  strength  of  the  blessed 
Trinity,  not  their  own,  giving  God  the  glory  of  all  his 
excellencies. 

It  is  God's  direction  to  call  upon  him  in  trouble, 
and  it  is  his  promise  to  deliver;  and  then  both  his  di- 
rection and  promise  that  we  shall  glorify  him :  when 
troubles  stir  up  prayer,  God's  answer  to  them  will 
stir  up  praises.  David  when  he  saith,  I  shall  praise 
God,  presupposes  God  would  deliver  him,  that  he 
might  have  ground  of  praising  his  name.  And  he 
knew  God  would  deliver  him,  because  from  faith  he 
had  prayed  for  deliverance,  so  he  knew  it  was  the  or- 
der of  God's  dealing,  to  revive  after  drooping,  and  re- 
fresh after  fainting.  God  knows  otherwise  that  our 
spirits  would  fail  before  him. 

A  thankful  disposition  is  a  special  help  in  an  af- 
flicted condition,  for  thankfulness  springs  from  love, 
and  love  rejoiceth  in  suffering.  Thankfulness  raises 
the  soul  higher  than  itself,  it  is  trading  with  God, 
whereby  as  we  by  him,  so  he  gains  by  us.  There- 
fore the  saints  used  this  as  a  motive  to  God,  that  he 
would  grant  their  desires,  because  the  living  praise 
him,  and  not  the  dead.  If  God  expect  praise  from 
us,  sure  he  will  put  us  into  a  condition  of  praise. 

Unthankfulness  is  a  sin  detestable  both  to  God  and 
men,  and  the  less  punishment  it  receives  from  human 
laws,  the  more  it  is  punished  inwardly  by  secret  shame, 
and  outwardly  by  public  hatred,  if  once  it  prove  no- 
torious. When  God's  arrests  come  forth  for  denying 
him  his  tribute,  he  chiefly  eyes  an  unthankful  heart, 
and  hates  all  sin  the  worse,  as  there  is  more  unthank- 
fulness in  it :  the  neglect  of  kindness  is  taken  most  un- 
kindly. Why  should  we  load  God  with  injuries,  that 
loadeth  us  with  his  blessings?  who  would  requite 
good  with  evil?  Such  men's  mercies  will  prove  at 
last  so  many  indictments  against  them. 

I  beseech  you  therefore  labour  to  be  men  of  praises. 
If  in  any  duty  we  may  expect  assistance,  we  may  in 
this,  that  altogether  concerns  God's  glory;  the  more 
we  praise  God,  the  more  we  shall  praise  him.     When 


THE    SOUL  S    CONFLICT.  239 

God  by  grace  enlarges  the  will,  he  intends  to  give  the 
deed.  God's  children  wherein  their  wills  are  con- 
formable to  God's  will,  are  sure  to  have  them  fulfilled. 
In  a  fruitful  ground,  a  man  will  sow  his  best  seed. 
God  intends  his  own  glory  in  every  mercy,  and  he 
that  p7Htises  him,  glorifies  him.  When  our  wills 
therefore  carry  us  to  that  which  God  wills  above  all, 
we  may  well  expect  he  will  satisfy  our  desires.  The 
living  God  is  a  living  fountain  never  drawn  dry,  he 
hath  never  done  so  much  for  us,  but  he  can  and  will 
do  more.  If  there  be  no  end  of  our  praises,  there 
shall  be  no  end  of  his  goodness,  no  way  of  thriving 
like  to  this.  By  this  means  we  are  sure  never  to  be 
very  miserable;  how  can  he  be  dejected,  that  by  a 
sweet  communion  with  God  sets  himself  in  heaven  ? 
nay,  maketh  his  heart  a  kind  of  heaven,  a  temple, 
a  holy  of  holies,  wherein  incense  is  offered  unto  God  ? 
It  is  the  sweetest  branch  of  our  priestly  office,  to  offer 
up  these  daily  sacrifices ;  it  is  not  only  the  beginning, 
but  a  further  entrance  of  our  heaven  upon  earth,  and 
shall  be  one  day  our  whole  employment  for  ever. 

Fraise  is  a  just  and  due  tribute  for  all  God^s  bles- 
sings ;  for  what  else  especially  do  the  best  favours 
of  God  call  for  at  our  hands  ?  How  do  all  creatures 
praise  God,  but  by  our  mouths  ?  It  is  a  debt  always 
owing,  and  always  paying;  and  the  more  we  pay  the 
more  we  shall  owe ;  upon  the  due  discharge  of  this 
debt,  the  soul  will  find  much  peace.  A  thankful  heart 
to  God  for  his  blessings,  is  the  greatest  blessing  of  all. 
Were  it  not  for  a  few  gracious  souls,  what  honour 
should  God  have  of  the  rest  of  the  unthankful  world? 
which  should  stir  us  up  the  more  to  be  trumpets  of 
God's  praises  in  the  midst  of  his  enemies,  because 
this,  in  some  sort,  hath  a  prerogative  above  our  prais- 
ing God  in  heaven ;  for  their  God  hath  no  enemies  to 
dishonour  him. 

This  is  a  duty  that  none  can  except  against,  be- 
cause it  is  especially  a  work  of  the  heart.  All  can- 
not show  their  thankfulness  in  giving  or  doing  great 
matters,  but  all  may  express  the  willingness  of  their 
hearts.     All  ivithin  us  may  praise  his  holy  name, 


240 

Psalm ciii. ;  though  we  have  little  or  nothing  without 
us;  and  that  within  us  is  the  thing  God  chiefly  requires. 
Our  heart  is  the  altar  on  which  we  offer  this  incense ; 
God  looks  not  to  quantity,  but  to  proportion ;  he  ac- 
cepts a  mite  where  there  is  no  more  to  be  had. 

But  hoio  shall  we  be  enabled  to  this  great  duty  7 

Enter  into  a  deep  consideration  of  God^s  favours, 
past,  present^  and  to  come;  think  of  the  greatness 
and  suitableness  of  them  to  our  condition,  the  season- 
ableness  and  necessity  of  them  every  way  unto  us. 
Consider  how  miserable  our  life  were  without  them, 
even  without  common  favours ;  but  as  for  spiritual 
favours,  that  make  both  our  natural  and  civil  condi- 
tion comfortable,  our  very  life  were  death,  our  light 
were  darkness  without  these.  In  all  favours  think 
not  of  them  so  much,  as  God's  mercy  and  love  in 
Christ,  which  sweetens  them.  Think  of  the  freeness 
of  this  love,  and  the  smallness  of  thy  own  deserts. 
How  many  blessings  doth  God  bestow  upon  as,  above 
our  deserts,  yea,  above  our  desires,  nay,  above  our 
very  thoughts  ?  He  had  thoughts  of  love  to  us  when 
we  had  no  thoughts  ourselves.  What  had  we  been 
if  God  had  not  been  good  unto  us  ?  How  many 
blessings  hath  God  bestowed  upon  us,  that  we  never 
prayed  for  ?  and  yet  we  are  not  so  ready  to  praise 
God,  as  to  pray  unto  him ;  this  more  desire  of  what 
we  want  than  esteeming  of  what  we  have,  shows  too 
much  prevailing  of  self-love.     But, 

Secondly,  comparing  also  6urselves  with  others, 
will  add  a  great  lustre  to  God's  favour,  considering 
we  are  all  hewed  out  of  one  rock,  and  difter  nothing 
from  the  meanest,  but  in  God's  free  love.  Who  are 
we  that  God  should  single  us  out  for  the  glory  of  his 
rich  mercy. 

Considering,  likewise,  that  the  blessings  of  God 
to  us  are  such  as  if  none  but  ive  had  them,  and  God 
cares  for  us,  as  if  he  had  none  else  to  care  for  in  the 
world  besides.  These  things  well  pondered,  should 
set  the  greater  price  upon  God's  blessings ;  what  are 
we  in  nature  and  grace  but  God's  blessings ;  what  is 
in  us,  about  us,  above  us  ?     What  we  see,  taste  we, 


THE  soul's  conflict.  241 

enjoy  we, but  blessings:  all  we  have  or  hope  to  have, 
are  but  dead  favours  to  use,  unless  we  put  life  into 
them  by  a  spirit  of  thankfulness.  And  shall  we  be  as 
dead  as  the  earth,  as  the  stones  we  tread  on  ?  Shall 
we  live  as  if  we  were  resolved  God  should  have  no 
praise  by  us  ?  Shall  we  make  ourselves  God,  ascribing 
all  to  ourselves  ?  Nay,  shall  we,  as  many  do,  fight 
against  God  with  his  own  favours,  and  turn  God's 
blessings  against  himself?  Shall  we  abuse  peace  to 
security?  Plenty  to  ease,  promises  to  presumption, 
gifts  to  pride  ?  How  can  we  please  the  devil  better 
than  thus  doing?  Oh!  the  wonderful  patience  of 
God,  to  continue  life  to  those  whose  life  is  nothing 
else  but  a  warring  against  him  the  giver  of  life. 

As  God  hath  thoughts  of  love  to  us,  so  should  our 
thoughts  be  of  praises  to  him,  and  of  doing  good  in 
our  places  to  others  for  his  sake.  Think  with  thyself, 
is  there  any  I  may  honour  God  by  relieving,  comfort- 
ing, counselling?  Is  there  any  of  Jonathan's  race? 
2  Sam.  ix.  1.  Is  there  any  of  Christ's  dear  ones?  I 
will  do  good  to  them,  that  they  together  with  me, 
and  for  me,  may  praise  God,  Psalm  cxviii.  1.  As 
David  here  checks  himself  for  the  failing  and  dis- 
quietness  of  his  spirit,  and  as  a  cure  thereof,  thinks 
of  praising  God:  so  let  us,  in  the  like  case,  stir  up 
our  souls  as  he  did,  and  say.  Praise  the  Lord,  O  my 
soul,  and  all  that  is  loithin  me,  set  forth  his  holy 
name,  Psalm  ciii.  1.  We  never  use  our  spirits  to 
better  purpose,  than  when  by  that  light  we  have  from 
God,  we  stir  them  up  to  look  back  again  to  him. 

By  this  it  will  appear  to  what  good  purposes  we 
had  a  being  here  in  the  world,  and  were  brought  into 
communion  with  Christ  by  the  gospel.  The  carriage 
of  all  things  to  the  right  end,  shows  whose  we  are, 
and  whither  we  tend.  It  abundantly  appears  by 
God's  revealing  of  himself  many  ways  to  us,  as  by 
promises,  sacraments,  sabbaths,  &c.,  that  he  intended 
to  raise  up  our  hearts  to  this  heavenly  duty.  The 
whole  gracious  dispensation  of  God  in  Christ  tends  to 
this,  that  our  carriage  should  be  nothing  else,  but  an 
expression  of  thankfulness  to  him;   that  by  a  free, 

16 


242  THE  soul's  conflict. 

cheerful,  and  gracious  disposition,  we  might  show 
we  are  the  people  of  God's  free  grace,  set  at  liberty 
from  the  spirit  of  bondage,  to  serve  hhn  without  fear, 
Luke  i.  74,  with  a  voluntary  childlike  service,  all  the 
days  of  our  lives. 


CHAPTER  XXIX. 

OF  god's  manifold  salvation  for  his  people,  and  why  open,  or  ex- 
pressed IN  the  countenance. 

I  PROCEED. 

He  is  the  salvation  of  my  countenance. 

As  David  strengthens  his  trust  in  God,  by  reason 
fetched  from  the  future  goodness  of  God.  apprehended 
by  faith;  so  he  strengthens  that  reason  with  another 
reason  fetched  from  God,  whom  he  apprehends  here 
as  the  salvation  of  his  countenance.  We  need  rea- 
son against  reason,  and  reason  upon  reason,  to  steel 
and  strengthen  the  soul  against  the  onset  of  contrary 
reasons. 

He  is  the  salvation  of  my  countenance:  that  is,  he 
will  so  save  as  I  shall  see,  and  my  enemies  shall  see 
it;  and  upon  seeing,  my  countenance  shall  be  cheered 
and  lifted  up ;  God's  saving  kindness  shall  be  read  in 
my  countenance,  so  that  all  who  look  on  me,  shall 
say,  God  hath  spoken  peace  to  my  soul,  as  well  as 
brought  peace  to  my  condition. 

He  saith  not  salvation,  but  salvations;  because  as 
our  life  is  subject  to  many  miseries,  in  soul,  body, 
and  estate,  public  and  private,  &c.,  so  God  hath  many 
salvations :  if  we  have  a  thousand  troubles,  he  hath  a 
thousand  ways  of  help ;  as  he  hath  more  blessings  than 
one,  so  he  hath  more  salvations  than  one.  He  saves 
our  souls  from  sin,  our  bodies  from  danger,  and  our  es- 
tates from  trouble.  He  is  the  Redeemer  of  his  people; 
and  not  only  so,  but  with  him  is  plenteous  redemp- 
tion of  all  persons,  of  all  parts  both  of  body  and  soul, 
from  all  ill,  both  of  sin  and  misery,  for  all  times,  both, 
now  and  hereafter.     He  is  an  everlasting  salvation. 

David  doth  not  say,  God  will  save  me;  but  God  is 


THE  soul's  conflict.  243 

salvation  itself,  and  nothing  but  salvation.  Our  sins 
only  stop  the  current  of  his  mercy,  but  it  being  above 
all  our  sins,  will  soon  scatter  that  cloud,  remove  that 
stop,  and  then  we  shall  see  and  feel  nothing  but  sal- 
vation from  the  Lord.  All  his  ivays  are  mercy  and 
peace  to  a  repentant  soul  that  casts  itself  upon  him. 

Christ  himself  is  nothing  else  but  salvation  clothed 
in  our  flesh.  So  old  Simeon  conceived  of  him,  when 
he  had  him  in  his  arms,  and  was  wilhng  thereupon  to 
yield  up  his  spirit  to  God,  having  seen  Christ,  the  sal- 
vation of  God:  when  we  embrace  Christ  in  the  arms 
of  our  faith,  we  embrace  nothing  but  salvation.  He 
makes  up  that  sweet  name  given  him  by  his  Father, 
and  brought  from  heaven  by  an  angel  to  the  full, 
Luke  ii.  14:  a  name  in  the  faith  of  which,  it  is  im- 
possible for  any  believing  soul  to  sink. 

The  devil  in  trouble  presents  God  to  us  as  a  re- 
venging destroyer,  and  unbelief  presents  him  under  a 
false  vizard;  but  the  skill  of  faith  is,  to  present  him 
as  a  Saviour  clothed  with  salvation.  We  should  not 
so  much  look  what  destruction  the  devil  and  his 
threaten,  as  what  salvation  God  promiseth.  Psalm 
Ixviii.  20.  To  God  belong  the  issues  of  death;  and 
of  all  other  troubles,  which  are  lesser  deaths.  Cannot 
he  that  hath  vouchsafed  an  issue  in  Christ  from  eter- 
nal death,  vouchsafe  an  issue  from  all  temporal  evils } 
If  he  will  raise  our  bodies,  cannot  he  raise  our  con- 
ditions ?  He  that  brought  us  into  trouble  can  easily 
make  a  way  out  of  it  when  he  pleaseth.  This  should 
be  a  ground  of  resolute  and  absolute  obedience,  even 
in  our  greatest  extremities,  considering  God  will  either 
deliver  us  (from  death,  or  by  death,  and)  at  length  out 
of  death. 

So  then,  when  we  are  in  any  danger,  we  see  whither 
to  go  for  salvation,  even  to  him  that  is  nothing  else 
but  salvation;  but  then  we  must  trust  in  him,  as  David 
doth,  and  conceive  of  him  as  salvation,  that  we  may 
trust  in  him.  If  we  will  not  trust  in  salvation,  what 
will  we  trust  in?  and  if  salvation  itself  carmot  save 
us,  what  can?  out  of  salvation  there  is  nothing  but 
destruction,  which  those  that  seek  it  any  where  out 


244 

of  God,  are  sure  to  meet  with.  How  pitiful  then  is 
their  case,  who  go  to  a  destroyer  for  salvation?  that 
seek  for  help  from  hell? 

Here  also  we  see  to  whom  to  return  praise  in  all 
our  deliverances,  even  to  the  God  of  our  salvation. 
The  virgin  Mary  was  stirred  up  to  magnify  the  Lord, 
but  why?  Her  spirit  rejoiced  in  God  her  Saviour. 
Luke  i.  Whosoever  is  the  instrument  of  any  good, 
yet  salvation  is  of  the  Lord;  whatsoever  brings  it,  he 
sends  it.  Hence  in  their  holy  feasts  for  any  deliver- 
ance, the  cup  they  drank  of  was  called  the  cup  of 
salvation:  and  therefore  David  when  he  summons 
his  thoughts,  what  to  render  unto  God,  he  resolves 
upon  this,  to  take  the  cup  of  salvation.  But  always 
remember  this,  that  when  we  think  of  God  as  salva- 
tion, we  must  think  of  him  as  he  is  in  Christ  to  his. 
For,  so  every  thing  in  God  is  saving,  even  his  most 
terrible  attributes  of  justice  and  power:  out  of  Christ, 
the  sweetest  things  in  God  are  terrible.  Salvation 
itself  will  not  save  out  of  Christ,  who  is  the  only  way 
of  salvation,  called  the  way,  the  truth,  and  the  life. 

David  addeth.  He  is  the  salvation  of  my  counte- 
nance; that  is,  he  will  first  speak  salvation  to  my 
soul,  and  say,  /  «m  thy  salvation:  and  when  the 
heart  is  cheered,  which  is  as  it  were  the  su7i  of  this 
little  world,  the  beams  of  joy  that  will  shine  in  the 
countenance.  True  joy  begins  at  the  centre,  and  so 
passeth  to  the  circumference  the  outward  man.  The 
countenance  is  as  the  glass  of  the  soul,  wherein  you 
may  see  the  naked  face  of  the  soul,  according  as  the 
several  affections  thereof  stand.'  In  the  countenance 
of  an  understanding  creature,  you  may  see  more  than 
a  bare  countenance.  The  spirit  of  one  man  may  see 
the  comitenance  of  another's  inner  man  in  his  outward 
countenance ;  which  hath  a  speech  of  its  own,  and 
declares  what  the  heart  saith,  and  how  it  is  affected. 

But  how  comes  God  to  he  the  salvation  of  our 
countenance? 

I  answer:  "God  only  graciously  shines  in  the  face 
of  Jesus  Christ,  which  we  with  the  eye  of  faith  be- 
holding, receive  those  beams  of  his  grace,  and  reflect 


THE  soul's  conflict.  245 

them  back  again;  God  shineth  upon  us  first,  and  we 
shine  in  that  light  of  his  countenance,  upon  us.  The 
joy  of  salvation,  especially  of  spiritual  and  eternal 
salvation,  is  the  only  true  joy:  all  other  salvations 
end  at  last  in  destruction,  and  are  no  further  comfort- 
able than  they  issue  from  God's  saving  love. 

God  will  have  the  body  partake  with  the  soul;  as 
in  matter  of  grief,  so  in  matter  of  joy,  the  lantern 
shines  in  the  light  of  the  candle  within. 

Again,  God  brings  forth  the  joy  of  the  heart  into 
the  countenance^  for  the  further  spreading  and  mul- 
tiplying of  joy  to  others. 

Next  unto  the  sight  of  the  sweet  countenance  of 
God,  is  the  beholding  of  the  cheerful  countenance 
of  a  Christian  friend,  rejoicing   from  true  grounds. 
Whence  it  is  that  the  joy  of  one  becomes  the  joy  of 
many,  and  the  joys  of  many  meet  in  one;  by  which 
means,  as  many  lights   together   make  the  greater 
light,  so   many  lightsome  spirits  make  the  greater 
light  of  spirit:  and  God  receiveth  the  more  praise, 
which  makes  him  so  much  to  delight  in  the  prosperity 
of  his  children.     Hence  it  is,  that  in  any  deliverance 
of  God's  people,  the   righteous  do  compass   them 
about,  Psalm  cxlii.  7,  to  know  vjhat  God  hath  done 
for  their  souls;  and  keep  a  spiritual  feast  with  them 
in  partaking  of  their  joy.     And  the  godly  have  cause 
to  joy  in  the  deliverance  of  other  Christians,  because 
they  suffered  in  their  afflictions,  and  it  may  be  in  their 
sins  the  cause  of  them,  which  made  them  somewhat 
ashamed.      Whence  it  is,  that  David's  great  desire 
was,  that  those  who  feared  God  might  not  be  ashamed 
because  of  him,  Psalm  Ixix.  6:  insinuating  that  those 
who  fear  God's  name  are  ashamed  of  the  falls  of 
God's  people.     Now  when  God  delivers  them,  this 
reproach  is  removed,  and  those  that  had  part  in  their 
sorrow  have  part  in  their  joy. 

Again,  God  will  have  salvation  so  open,  that  it 
shall  appear  in  the  countenance  of  his  people,  the 
more  to  daunt  and  vex  the  enemies.  Cainish  hypo- 
crites hang  down  their  heads,  when  God  lifts  up  the 
countenance  of  their  brethren;  when  the  countenance 


246  THE    SOUL  S    CONFLICT. 

of  God's  children  clears  up,  then  their  enemies'  hearts 
and  looks  are  cloudy.  Jerusalem's  joy  is  Babylon's 
sorrow.  It  is  with  the  church  and  her  enemies  as  it 
is  with  a  balance,  the  scales  whereof  when  one  is  up 
the  other  is  down.  Whilst  God's  people  are  under  a 
cloud,  carnal  people  insult  over  them,  as  if  they  were 
men  deserted  of  God.  Whereupon  they  hang  down 
their  heads,  and  the  rather,  because  they  think  that  by 
reason  of  their  sins,  Christ  and  his  religion  will  suffer 
with  them.  Hence  David's  care  was,  that  the  mise- 
ries of  God's  people  should  not  be  told  in  Gath.  2 
Sam.  i.  20.  The  chief  reason  why  the  enemies  of  the 
Church  gnash  their  teeth  at  the  sight  of  God's  gra- 
cious dealing,  is,  that  they  take  the  rising  of  the 
Church  to  be  a  presage  of  their  ruin.  A  lesson  which 
Haman's  wife  had  learned.  Esther  vi.  13. 

This  is  a  comfort  to  us  in  these  times  of  Jacob's 
trouble  and  Zion's  sorrow :  the  captivity  of  the  Church 
shall  return,  as  rivers  in  the  south.  Psalm  cxxvi.  1. 
Therefore  the  Church  may  say.  Rejoice  not  over  me, 
O  my  enemy,  though  I  am  fallen,  1  shall  rise  again, 
Mic.  vii.  8.  Though  Christ's  spouse  be  now  as  black 
as  the  pots,  yet  she  shall  be  as  white  as  the  dove.  If 
there  were  not  great  dangers,  where  were  the  glory 
of  God's  great  deliverance?  The  Church  at  length 
will  be  as  a  cup  of  trembling,  and  as  a  burthensome 
stone.  Zee.  xii.  2.  The  blood  of  the  saints  cry,  their 
enemies'  violence  cries,  the  prayers  of  the  Church  cry 
for  deliverance  and  vengeance  upon  the  enemies  of 
the  Church;  and,  as  that  importunate  widow,  Luke 
xi.  5,  will  at  length  prevail.  Shall  the  importunity  of 
one  poor  woman  prevail  with  an  unrighteous  judge, 
and  shall  not  the  prayers  of  many  that  cry  unto  the 
righteous  God  take  effect?  If  there  were  armies  of 
prayers,  as  there  are  armies  of  men,  we  should  see 
the  stream  of  things  turned  another  way.  A  few 
Moses  in  the  mount  would  do  more  good  than  many 
soldiers  in  the  valley.  If  we  would  lift  up  our  hearts 
and  hands  to  God,  he  would  lift  up  our  countenance. 
But,  alas,  we  either  pray  riot,  or  cross  our  own  pray- 
ers for  want  of  love  to  the  truth  of  God  and  his  people. 


THE  soul's  conflict.  247 

It  is  we  that  keep  Antichrist  and  his  faction  alive, 
to  plague  the  unthankful  world.  The  strength  he 
hath  is  not  from  his  own  cause,  but  from  our  want  of 
zeal;  we  hinder  those  hallelujahs  by  private  brabbles, 
coldness  and  indifferency  in  religion.  The  Church 
begins  at  this  time  a  little  to  lift  up  her  head  again: 
now  is  the  time  to  follow  God  with  prayers,  that 
he  would  perfect  his  own  work,  and  plead  his  own 
cause ;  that  he  would  be  revenged  not  only  of  ours, 
but  his  enemies:  that  he  would  wholly  free  his 
Church  from  that  miserable  bondage.  These  begin- 
nings give  our  faith  some  hold  to  be  encouraged  to 
go  to  God  for  the  fulfilling  of  his  gracious  promise, 
that  the  Church  may  rejoice  in  the  salvation  of  the 
Lord.  God  doth  but  look  for  some  to  seek  unto  him  : 
Christ  doth  but  stay  until  he  is  awaked  by  our  pray- 
ers. But  it  is  to  be  feared  that  God  hath  not  yet  per- 
fected his  work  in  Zion.  The  Church  is  not  fully 
prepared  for  a  full  and  glorious  deliverance.  If  God 
had  once  his  ends  in  the  humiliation  of  the  Church  for 
sins  past,  with  resolution  of  reformation  for  the  time 
to  come,  then  this  age  perhaps  might  see  the  salvation 
of  the  Lord,  which  the  generations  to  come  shall  be 
witness  of:  we  should  see  Zion  in  her  perfect  beauty. 
The  generations  of  those  that  came  out  of  Egypt  saw 
and  enjoyed  the  pleasant  land  which  their  progeni- 
tors were  shut  out  of:  who  by  reason  of  their  mur- 
muring and  looking  back  to  Egypt,  and  forgetfulness 
of  the  wonders  which  God  had  done  for  and  before 
them,  perished  in  the  wilderness. 

There  is  little  cause  therefore  of  envying  the  pre- 
sent flourishing  of  the  enemies  of  the  Church,  and  of 
joining  and  colluding  with  them:  for  it  will  prove 
the  wisest  resolution  to  resolve  to  fall  and  rise  with 
the  Church  of  Christ,  considering  the  enemies  them- 
selves shall  say,  God  hath  done  great  things  for  them: 
kings  shall  lay  their  crowns  at  ChrisVsfeet,  and  bring 
all  their  glory  to  the  Church.  Rev.  xxi.  24. 

And  for  every  Christian,  this  may  be  a  comfort, 
that  though  their  light  for  a  time  may  be  eclipsed, 
yet  it  shall  break  forth.     David  at  this  time  was  ac- 


248  THE  soul's  conflict. 

counted  an  enemy  of  the  state,  and  had  a  world  of 
false  imputations  laid  upon  him,  which  he  was  very 
sensible  of;  yet,  we  see  here,  he  knew  at  length  God 
would  be  the  salvation  of  his  countenance. 

But  some,  as  Gideon,  may  object,  if  God  intend  to 
be  so  gracious,  why  is  it  thus  ivith  us? 

The  answer  is,  salvatioh  is  God's  own  work,  hum- 
bling and  casting  down  is  his  strange  work,  whereby 
he  comes  to  his  own  work.  For,  when  he  intends  to 
save,  he  will  seem  to  destroy  first:  and  when  he  will 
justify,  he  will  condemn  first:  whom  he  will  revive, 
he  will  kill  first.  Grace  and  goodness  countenanced 
by  God,  have  a  native  inbred  majesty  in  them,  which 
maketh  the  face  to  shine,  and  borroweth  not  its  lustre 
from  without,  which  God  at  length  will  have  to  ap- 
pear in  its  own  likeness,  howsoever  malice  may  cast 
a  veil  thereon,  and  disguise  it  for  a  time :  and  though 
wickedness,  as  it  is  base  born,  and  a  child  of  darkness, 
may  shelter  itself  under  authority  awhile,  yet  it  shall 
hide  itself  and  run  into  corners.  The  comfort  of  com- 
forts is,  that  at  that  great  day,  the  day  of  all  days,  that 
day  of  the  7'evelation  of  the  righteous  judgment  of 
God,  Dan.  xii. ;  the  righteous  shall  then  shine  as  the 
sun  in  the  firmament,  then  Christ  will  come  to  be  glo- 
rious in  his  saints,  and  will  be  the  salvation  of  the 
countenance  of  all  his.  Then  all  the  works  of  dark- 
ness shall  be  driven  out  of  countenance,  and  adjudged 
to  the  place  from  whence  they  came.  In  the  mean 
time  let  us,  with  David,  support  ourselves  with  the 
hopes  of  these  times. 


CHAPTER  XXX. 

OF  GOD,  OUR  GOD,  AND   OF   PARTICULAR  APPLICATION. 

My  god.  These  words  imply  a  special  interest  that 
the  holy  man  had  in  God,  as  his  God,  being  the  ground 
of  all  which  was  said  before ;  both  of  the  duty  of  trust- 
ing, and  of  praising,  and  of  the  salvation  that  he  ex- 
pected from  God.     He  is  my  God,  therefore  be  not 


THE  soul's  conflict.  249 

disquieted,  but  trust  him.  He  is  my  God,  therefore 
he  will  give  me  matter  to  praise  him,  and  will  be  the 
salvation  of  my  countenance ;  God  hath  some  special 
ones  in  the  world,  to  whom  he  doth  as  it  were  pass 
over  himself,  and  whose  God  he  is  by  virtue  of  a  more 
special  covenant;  whence  we  have  these  excellent 
expressions,  /  will  be  your  God^  and  you  shall  be  my 
people,  Jer.  xxxi.  33 ;  /  will  be  your  Father,  and  you 
shall  be  my  sons  and  daughters.  2  Cor.  vi.  18.  Since 
the  fall  we  having  lost  our  communion  with  God  the 
chief  good,  our  happiness  stands  in  recovering  again 
fellowship  with  him.  For  this  end  we  were  created, 
and  for  this  redeemed,  and  for  effecting  of  this,  the 
word  and  sacraments  are  sanctified  to  us,  yea,  and  for 
this  end  God  himself,  out  of  the  bowels  of  his  com- 
passion, vouchsafed  to  enter  into  a  gracious  covenant 
with  us,  founded  upon  Jesus  Christ,  and  his  satisfac- 
tion to  divine  justice  ;  so  that  by  faith  we  become  one 
with  him,  and  receive  him  as  offered  of  his  Father  to 
be  all  in  all  to  us. 

Hence  it  is,  that  Christ  hath  his  name  Emanuel, 
God  with  us.  Not  only  because  he  is  God  and  man 
too,  both  natures  meeting  in  one  person,  but  because 
being  God  in  our  nature,  he  hath  undertook  this  office 
to  bring  God  and  us  together.  The  main  end  of 
Christ's  coming  and  suffering  was  to  reconcile,  and  to 
gather  together  in  one  ;  and,  as  Peter  expresseth  it,  to 
bring  man  again  to  God.  1  Pet.  iii.  18.  Emanuel 
is  the  bond  of  this  happy  agreement,  and  appears  for 
ever  in  heaven  to  make  it  good.  As  the  comfort 
hereof  is  great,  so  the  foundation  of  it  is  sure  and 
everlasting.  God  will  be  our  God,  so  long  as  he  is 
Christ's  God;  and  because  he  is  Christ's  God.  John 
XX.  10.  Thus  the  father  of  the  faithful,  and  all  other 
holy  men  before  Christ,  apprehended  God  to  be  their 
God  in  the  Messias  to  come.  Christ  was  the  ground 
of  their  interest.  He  was  yesterday  to  them  as  well 
as  to-day  to  us.  Heb.  xiii.  Hence  it  is  that  God  is 
called  the  portion,  Psalm  Ixxiii.  26,  of  his  people,  and 
they  his  jewels,  Mai.  iii.  25;  he  is  their  only  roc/<;  and 
strong  tower  J  Psalm  Ixxi.,  and  they  his  peculiar  ones. 


250  THE  soul's  conflict. 

Well  may  we  wonder  that  the  great  God  should 
stoop  so  low,  to  enter  into  such  a  covenant  of  grace 
and  peace,  founded  upon  such  a  mediator,  with  such 
utter  enemies,  base  creatures,  sinful  dust  and  ashes 
as  we  are.  This  is  the  wonderment  of  angels,  a  tor- 
ment of  devils,  and  glory  of  our  nature  and  persons ; 
and  will  be  matter  of  admiration,  and  praising  God 
unto  us  for  all  eternity. 

As  God  offereth  himself  to  be  ours  in  Christ,  (else 
durst  we  lay  no  claim  to  him)  so  there  must  be  in  us 
an  appropriating  grace  of  faith,  to  lay  hold  of  this 
offer.  David  saith  here.  My  God.  But  by  what 
spirit  ?  by  a  spirit  of  faith,  which  looking  to  God's 
offer,  maketh  it  his  own  whatsoever  it  lays  hold  of. 
God  offereth  himself  in  covenant,  and  faith  catcheth 
hold  thereon  presently.  With  a  gracious  offer  of  God 
there  goeth  a  gracious  touch  of  his  Spirit  to  the  soul, 
giving  it  sight  and  strength,  whereby,  being  aided  by 
the  same  Spirit,  it  layeth  hold  on  God  showing  him- 
self in  love.  God  saith  to  the  soul,  /  am  thy  salva- 
tion, and  the  soul  saith  again.  Thou  art  my  God. 
Faith  is  nothing  else  but  a  spiritual  echo^returning 
that  voice  hack  again  which  God  Jirst  speaks  to  the 
soul.  For  what  acquaintance  could  the  soul  claim 
with  so  glorious  a  majesty,  if  he  should  not  first  con- 
descend so  low,  as  to  speak  peace,  and  whisper  secretly 
to  the  soul,  that  he  is  our  loving  God  and  Father,  and 
we  his  peculiar  ones  in  Christ,  that  our  sins  are  all 
pardoned,  his  justice  fully  satisfied,  and  our  persons 
freely  accepted  in  his  dear  Son? 

But  to  come  more  particularly  to  the  words.  My 
God.  The  words  are  pregnant;  in  the  womb  of  them, 
all  that  is  graciously  and  comfortably  good  is  con- 
tained ;  they  are  the  spring-head  of  all  particular  bless- 
ings. All  particular  relations  and  titles  that  it  pleaseth 
God  to  take  upon  him,  have  their  strength  from  hence, 
that  God  is  our  God.  More  cannot  be  said,  and  less 
will  not  serve  the  turn.  Whatsoever  else  we  have,  if 
we  have  not  God,  it  will  prove  but  an  empty  cistern 
at  last ;  he  is  our  proper  element,  every  thing  desires 
to  live  in  its  own  element,  fishes  in  the  sea,  birds  in 
the  air :  in  this  they  are  best  preserved. 


THB  soul's  conflict.  251 

There  is  a  greater  strength  in  this  My  God  than  in 
any  other  title,  it  is  more  than  if  he  had  said  My  King, 
or  My  Lord;  these  are  words  of  sovereignty  and  wis- 
dom; but  this  implies  not  only  infinite  power,  sove- 
reignty, and  wisdom,  but  likewise  infinite  bounty  and 
provident  care ;  so  that  when  we  are  said  to  be  God's 
people,  the  meaning  is,  that  we  are  not  only  such  over 
Avhom  God  hath  a  power  and  command,  but  such  as 
toward  whom  he  shows  a  loving  and  peculiar  respect. 

In  the  words  is  implied,  1.  A  propriety  and  interest 
in  God.  2.  An  improvement  of  the  same  for  the 
quieting  of  the  soul. 

David  here  lays  a  particular  claim,  by  a  particular 
faith  unto  God.  The  reason  is,  1.  The  virtue  of  faith 
is  as  to  lay  hold,  so  to  appropriate  to  itself,  and  make 
its  own  whatever  it  lays  hold  on,  and  it  doth  no  more 
in  this,  than  God  gives  it  leave  by  his  gracious  pro- 
mises to  do. 

2.  As  God  offers,  so  faith  receives,  but  God  offers 
himself  in  particular  to  the  believing  soul  by  his  Spirit, 
therefore  our  faith  must  be  particular.  That  which 
the  sacraments  seal,  is  a  peculiar  interest  in  Christ. 
This  is  that  which  hath  always  upheld  the  saints  of 
God,  and  that  which  is  ever  joined  with  the  life  of 
Christ  in  us.  The  life  that  I  live,  saith  Paul,  is  by 
the  faith  of  the  Son  of  God,  who  loved  me,  and  gave 
himself  for  me.  Gal.  ii.  20.  The  spirit  of  faith  is  a 
spirit  of  application. 

This  is  implied  in  all  the  articles  of  our  faith ;  we 

believe  God  to  be  our  Father,  and  Christ  to  be  born 

for  us,  that  he  died  for  us,  and  rose  again  for  our 

good,  and  now  sits  at  the  right  hand  of  God  making 

requests  for  us  in  particular. 

3.  This  is  that  which  distinguisheth  the  faith  of  a 
true  Christian  from  all  hypocrites  and  cast-aways 
whatsoever.  Were  it  not  for  this  word  of  possession 
{mine)  the  devil  might  say  the  Creed  to  as  good  pur- 
pose as  we ;  he  believes  there  is  a  God,  and  a  Christ  : 
but  that  which  torments  him  is  this,  he  can  say  {my) 
to  never  an  article  of  faith. 

4.  A  general  apprehension  of  God's  goodness  and 


252  THE  soul's  conflict. 

mercy  may  stand  with  desperation.  Take  away  my 
from  God,  and  take  away  God  himself  in  regard  of 
comfort;  what  comfort  was  it  for  Adam,  when  he 
was  shut  out  of  Paradise,  to  look  upon  it  after  he  had 
lost  it?  The  more  excellencies  are  in  God,  the  more 
our  grief  if  we  have  not  our  part  in  them:  the  very 
life-blood  of  the  gospel  lies  in  a  special  application 
of  particular  mercy  to  ourselves.  All  relations  that 
God  and  Christ  have  taken  upon  them,  imply  a  ne- 
cessity of  application;  what  if  God  be  a  rock  of  sal- 
vation, if  we  do  not  rest  upon  him?  What  if  he  be 
a  foundation,  and  we  do  not  build  on  him?  What  if 
he  offers  himself  as  a  husband,  if  we  will  not  accept 
of  him,  what  avails  it  us?  How  can  we  rejoice  in 
the  salvation  of  our  souls,  unless  we  can  in  particular 
say,  I  rejoice  in  God  my  Saviour. 

5.  Without  particular  application,  we  can  neither 
entertain  the  love  of  God,  nor  return  love  again,  by 
which  means  we  lose  all  the  comfort  God  intends  us 
in  his  word,  which  of  purpose  was  written  for  our 
solace  and  refreshment;  take  away  particular  faith, 
and  we  let  out  all  the  spirits  of  cheerful  and  thankful 
obedience. 

This  possessive  particle  {my)  hath  place  in  all  the 
golden  chain  of  our  salvation.  The  first  spring  of  all 
God's  claim  to  us  as  his  is  in  his  election  of  us ;  we 
were  by  grace  his  before  we  were;  those  that  are 
his  from  that  eternal  love,  he  gives  to  Christ;  this  is 
hid  in  the  breast  of  God,  till  he  calls  us  out  of  the 
rest  of  the  world  into  communion  with  Christ.  In 
answering  of  which  call,  by  faith,  we  become  one 
with  Christ,  and  so  one  with  him.  Afterwards  in 
justification  we  feel  God  experimentally  to  be  recon- 
ciled unto  us,  whence  arises  joy  and  inward  peace. 
And  then  upon  further  sanctification  God  delights  in 
us  as  his,  bearing  his  own  image,  and  we  from  a  like- 
ness to  God  delight  in  him  as  ours  in  his  Christ,  and 
so  this  mutual  interest  betwixt  God  and  us  continues 
until  at  last  God  becomes  all  in  all  unto  us. 

But  how  can  a  man  that  is  not  yet  i?i  the  state  of 
grace  say  with  any  comfort ,  My  God  ? 


THE  soul's  conflict.  253 

Whilst  a  man  regards  iniquity  in  his  heart  with- 
out any  remorse  or  dislike  of  the  same,  if  he  saith,  My 
God,  his  heart  will  give  his  tongue  the  lie,  however 
in  an  outward  profession  and  opinion  of  others,  he 
may  bear  himself  as  if  God  were  his,  upon  false 
grounds.  For  there  can  be  no  more  in  a  conclusion, 
than  it  hath  from  the  principle  and  premises  out  of 
which  it  is  drawn.  The  principle  here  is,  that  God 
is  the  God  of  all  that  trust  in  him.  Now  if  we  can 
make  it  good,  that  we  truly  trust  in  God,  we  may 
safely  conclude  of  comfort  from  him;  for  the  more 
certain  clearing  of  which,  try  yourselves  by  the  signs 
of  trust  delivered. 

It  is  no  easy  matter  to  say  in  truth  of  heart.  My 
God,  the  flesh  Avill  still  labour  for  supremacy,  God 
should  be  all  in  all  unto  us,  but  this  will  not  be  till 
these  bodies  of  flesh,  together  with  the  body  of  sin, 
be  laid  aside.  He  that  says,  God  is  my  God,  and 
doth  not  yield  up  himself  unto  God,  raiseth  a  build- 
ing without  a  foundation,  layeth  a  claim  without  a 
title,  and  claimeth  a  title  without  an  evidence,  reckon- 
ing upon  a  bargain,  without  consent  of  the  party 
with  whom  he  would  contract. 

But  if  a  man  shall  out  of  the  sight  and  sense  of  sin, 
thirst  after  mercy  in  Christ,  and  call  upon  God  for 
pardon,  then  God,  who  is  a  God  hearing  prayer, 
Psalm  Ixv.  2,  and  delighteth  to  be  known  by  the 
name  of  merciful,  will  be  ready  to  close  and  meet 
with  the  desire  of  such  a  soul,  so  far  as  to  give  it 
leave  to  rely  upon  him  for  mercy,  and  that  without 
presumption,  until  he  further  discovers  himself  gra- 
ciously unto  it;  upon  sense  of  which  grace  the  soul 
may  be  encouraged  to  lay  a  further  claim  unto  God, 
having  further  acquaintance  with  him.  Hence  are 
those  exhortations  so  oft  in  the  Prophets,  to  t%irn 
unto  the  Lord  our  God,  Zac.  i.  3,  because  upon  our 
first  resolution  to  turn  unto  God,  we  shall  find  him 
always  ready  to  answer  those  desires,  that  he  stirs 
up  by  his  own  spirit  in  us. 

We  are  not  therefore  to  stay  our  turning  unto  God, 
till  we  feel  him  saying  to  our  hearts,  /  am  thy  God; 


254  THE   soul's   conflict. 

but  when  he  prevents  us  by  his  grace,  enabUng  us  to 
desire  grace,  let  us  follow  the  work  begun  in  the 
strength  of  what  grace  we  have,  and  then  God  will 
further  manifest  himself  in  mercy  to  us. 

Yet  God,  before  we  can  make  any  thing  towards 
him,  letteth  into  our  hearts  some  few  beams  of  mercy, 
thereby  drawing  us  unto  him,  and  reaching  us  out  a 
hint  to  lay  hold  upon. 

And  as  sin  causeth  a  distance  beitwixt  God  and  us, 
so  the  guilt  of  sin  in  the  conscience,  causeth  further 
strangeness,  insomuch  that  we  dare  not  look  up  to 
heaven,  till  God  open  a  little  crevice  to  let  in  a  little 
light  of  comfort  at  least  into  our  souls,  whereby  we 
are  by  little  and  little  drawn  nearer  to  him.  But  this 
light  at  the  first  is  so  little,  that  in  regard  of  the 
greater  sense  of  sin,  and  a  larger  desire  of  grace,  the 
soul  reckons  the  same  as  no  light  at  all,  in  comparison 
of  what  it  desires  and  seeks  after.  Yet  the  comfort 
is,  that  this  dawning  light  will  at  length  clear  up  to  a 
perfect  day. 

Thus  we  see  how  this  claim  of  God  to  be  our  God, 
is  still  in  growth  until  full  assurance,  and  that  there 
is  a  great  distance  betwixt  the  first  act  of  faith  in 
cleaving  to  God,  offering  himself  in  Christ  to  be  ours, 
and  between  the  last  fruit  of  faith  the  clear  and  com- 
fortable feeling,  that  God  is  our  God  indeed.  We 
first  by  faith  apply  ourselves  to  God,  and  then  apply 
God  to  us,  to  be  ours;  the  first  is  the  conflicting  exer- 
cise of  faith,  the  last  is  the  triumph  of  faith;  there- 
fore faith  properly  is  not  assurance.  And  to  comfort 
us  the  more,  the  promises  are  specially  made  to  the 
act  of  faith,  fuller  assurance  is  the  reward  of  faith. 

If  God  hath  not  chosen  me  in  Christ  to  be  his, 
what  ground  have  I  to  trust  in  him  ?  I  may  cast 
away  myself  upon  a  vain  confidence. 

We  have  no  ground  at  first  to  trouble  ourselves 
about  God's  election.  Secret  things  belong  to  God ; 
God's  revealed  will  is,  that  all  that  believe  in  Christ 
shall  not  perish.  John  iii.  15.  It  is  my  duty  there- 
fore, knowing  this,  to  believe,  by  doing  whereof,  I  put 
that  question  (whether  God  be  mine  or  7io?)  out  of  all 


THE  soul's  conflict.  255 

question :  for  all  that  believe  in  Christ  are  Christ's, 
and  all  that  are  Christ's  are  God's.     It  is  not  my  duty 
to  look  to  God's  secret  counsel,  but  to  his  open  offer, 
invitation,  and  command,  and  thereupon  to  adventure 
my  soul.     And  this  adventure  of  faith  will  bring  at 
length  a  rich  return  unto  us.     In  war  men  will  ad- 
venture their  lives,  because  they  think  some  will  es- 
cape, and  why  not  they?     In  traffic  beyond  the  seas 
many  adventure  great  estates,  because  some  grow  rich 
by  a  good  return,  though  many  miscarry.     The  hus- 
bandman adventures  his  seed,  though  sometime  the 
year  proves  so  bad,  that  he  never  sees  it  more :  and 
shall  we  not  make  a  spiritual  adventure  in  casting 
ourselves  upon  God,  when  we  have  so  good  a  war- 
rant as  his  command,  and  so  good  an  encouragement 
as  his  promise,  that  he  will  not  fail  those  that  rely  on 
him  ?     God  bids  us  draw  near  to  him,  and  he  will 
draw  near  to  tis.     Whilst  we  in  God's  own  ways 
draw   near   to   him,  and   labour   to   entertain   good 
thoughts  of  him,  he  will  delight  to  show  himself  fa- 
vourable unto  us.     Whilst  we  are  striving  against  an 
unbelieving  heart,  he  will  come  in  and  help  us,  and 
so  fresh  light  will  come  in. 

Pretend  not  thy  un worthiness  and  inability,  to  keep 
thee  off  from  God,  for  this  is  the  way  to  keep  thee  so 
still;  if  any  thing  help  us,  it  must  be  God;  and  if  ever 
he  help  us,  it  must  be  by  casting  ourselves  upon  him: 
for  then  he  will  reach  out  himself  unto  us  in  the  pro- 
mise of  mercy  to  pardon  our  sin,  and  in  the  promise 
of  grace  to  sanctify  our  natures.  It  was  a  good  reso- 
lution of  the  lepers,  Ifive  enter  i?ito  the  city,  the  fa- 
Tnine  is  there,  and  we  shall  die,  say  they;  if  we  sit 
still,  we  shall  die  also:  let  lis  therefore  fall  into  the 
host  of  Assyrians,  if  they  save  us,  we  shall  live;  if 
they  kill  2is,  we  shall  but  die.  So  we  should  reason: 
if  we  sit  still  under  the  load  of  our  shi,  we  shall  die; 
if  we  put  ourselves  into  the  hands  of  Christ,  if  he  save 
us,  we  shall  live ;  if  he  save  us  not,  we  shall  but  die. 
Nay,  surely,  he  will  not  suffer  us  to  die.  Did  ever 
Christ  thrust  any  back  from  him,  that  put  themselves 
upon  him?    unless  it  were  by  that  means  to  draw 


256  THE   soul's  conflict. 

them  the  nearer  unto  him,  as  we  see  in  the  woman 
of  Canaan.     His  denial  was  but  to  increase  her  im- 
portunity.    We  should  therefore  do  as  she  did,  gather 
all  arguments  to  help  our  faith.     Suppose  /  am  a 
dog,  saith  she,  yet  I  am  one  of  the  family,  and  there- 
fore have  a  right  to  the  crumbs  that  fall.     So,  Lord,  I 
have  been  a  sinner,  yet  I  am  thy  creature ;  and  not 
only  so,  but  such  a  creature  as  thou  hast  set  over  the 
rest  of  the  works  of  thy  hands;  and  not  only  so,  but 
one  whom  thou  hast  admitted  into  thy  Church  by 
baptism,  whereby  thou  wouldst  bind  me  to  give  my- 
self unto  thee  beforehand ;  and  more  than  this,  thou 
hast  brought  me  under  the  means,  and  therein  hast 
showed  thy  will  concerning  my  turning  towards  thee. 
Thou  hast  not  only  offered  me  conditions  of  peace,  but 
wooed  me  by  thy  ministers  to  give  up  myself  unto 
thee,  as  thine  in  thy  Christ.     Therefore  I  dare  not 
suspect  thy  good  meaning  towards  me,  or  question 
thy  intendment,  but  resolve  to  take  thy  counsel,  and 
put  myself  upon  thy  mercy.     I  cannot  think,  if  thou 
hadst  meant  to  cast  me  away,  and  not  to  own  me  for 
thine,  thou  wouldst  ever  have  kindled  these  desires  in 
me.     But  it  is  not  this  state  I  rest  in,  my  purpose  is  to 
wait  upon  thee,  until  thou  dost  manifest  thyself  fur- 
ther unto  me.     It  is  not  common  favours  that  will 
content  me,  though  I  be  unworthy  of  these,  because 
I  hear  of  choice  blessings  towards  thy  chosen  people, 
that  thou  enterest  into  a  peculiar  covenant  withal, 
sure  mercies,  Isa.  Iv.  3,  and  such  as  accompany  sal- 
vation.    These  be  the  favours  I  wait  for  at  thy  hand. 
O  visit  me  with  the  salvation  of  thy  chosen.  Psalm 
cvi.  4,  5.     0  remember  me  with  the  favour  of  thy 
people,  that  I  may  see  the  good  of  thy  chosen.    Whilst 
the  soul  is  thus  exercised,  more  sweetness  falls  upon 
the  will  and  affections,  whereby  they  are  drawn  still 
nearer  unto  God.     The  soul  is  in  a  getting  and  thriv- 
ing condition;  for  God  delights  to  show  himself  gra- 
cious to  those  that  strive  to  be  well  persuaded  of  him, 
concerning  his  readiness  .to  show  mercy  to  all  that 
look  towards  him  in  Christ.     In  worldly  things  how 
do  we  cherish  hopes  upon  little  grounds?  if  there 


THE  soul's  conflict.  257 

shineth  never  so  little  hope  of  gain  or  preferment,  we 
make  after  it:  why  then  should  we  forsake  our  own 
mercy,  which  God  offers  to  be  our  own,  if  we  will 
embrace  it,  having  such  certain  grounds  for  our  hope 
to  rest  on? 

It  was  the  policy  of  the  servants  of  Benhadad  to 
watch  if  any  word  of  comfort  fell  from  the  King  of 
Israel,  wlien  he  named  Benhadad  his  brother,  they 
catched  presently  at  that,  and  cheered  themselves. 
Faith  hath  a  catcliing  quality  at  whatsoever  is  near  to 
lay  hold  on.  Like  the  branches  of  the  vine,  it  wind- 
eth  about  that  which  is  next,  and  stays  itself  upon  it, 
spreading  further  and  further  still.  If  nature  taught 
Benhadad's  servants  to  lay  hold  upon  any  word  of 
comfort  that  fell  from  the  mouth  of  a  cruel  king,  shall 
not  grace  teach  God's  children  to  lie  in  wait  for  a 
token  that  he  will  show  for  good  to  them?  How 
should  we  stretcli  forth  the  arms  oi o\vc  faith  to  him, 
that  stretcheth  out  his  ai^rns  all  the  day  lo7}g  to  a 
rebellious  people?  Isa.  Ixv.  2.  God  Avill  never  shut 
his  bosom  against  those,  that  in  an  humble  obedience 
fly  unto  him :  we  cannot  conceive  too  graciously  of 
God.  Can  we  have  a  fairer  offer,  than  for  God  in 
Christ  to  make  over  himself  unto  us?  which  is  more 
than  if  he  should  make  over  a  thousand  worlds: 
therefore  our  chief  care  should  be  first  by  faith  to 
make  this  good,  and  then  to  make  it  useful  unto  us, 
by  living  upon  it  as  our  chiefest  portion,  which  we 
shall  do;  1.  By  proving  God  to  be  our  God  in  parti- 
cular; 2.  By  improving  of  it  in  all  the  passages  of  our 
lives. 


CHAPTER  XXXI. 

MEANS  OF  PKOVING  AND  EVIDENCING    TO  OUR    SOULS  THAT  GOD   IS  OUR   GOD. 

Now  we  prove  it  to  our  souls,  that  God  is  ours,  when 
we  take  him  at  his  ofler,  when  we  bring  nothing  but 
a  sense  of  our  own  emptiness  with  us,  and  a  good 
conceit  of  his  faithfulness  and  ability  to  do  us  good, 

17 


258  THE  soul's  conflict. 

when  we  answer  God  in  the  particular  passages  of 
salvation,  which  we  cannot  do,  till  he  begins  unto  us. 
Therefore  if  we  be  God's,  it  is  a  certain  sign  that  God 
is  ours.  If  we  choose  him,  we  may  conclude  he  hath 
chosen  us  first.  If  we  love  him,  we  may  know  that 
he  hath  loved  us  first.  1  John  iv.  19.  If  we  appre- 
hend him,  it  is  because  he  hath  apprehended  us  first. 
Whatsoever  affection  we  show  to  God,  it  is  a  reflec- 
tion of  his  first  to  us.  If  cold  and  dark  bodies  have 
light  and  heat  in  them,  it  is  because  the  sun  hath 
shined  upon  them  first.  Mary  answers  not  Rabboni 
till  Christ  said  Mary  to  her.  If  we  say  to  God,  I  am 
thine,  it  is  because  he  hath  first  said  unto  us.  Thou  art 
mine  ;  after  which,  the  voice  of  the  faithful  soul  is,  / 
am  my  beloved'' s  and  my  beloved  is  mine.  We  may 
know  God's  mind  to  us  in  heaven,  by  the  return  of 
our  hearts  upwards  again  to  him:  only  as  the  re- 
flected beams  are  weaker  than  the  direct,  so  our  af- 
fections in  their  return  to  God,  are  far  weaker  than 
his  love  falling  upon  us.  God  will  be  to  us  whatso- 
ever we  make  him  by  our  faith  to  be ;  when  by  grace 
we  answer  his  condition  of  trusting,  then  he  becomes 
ours  to  use  for  our  good. 

2.  We  may  know  God  to  be  our  God  when  we 
pitch  and  plant  all  our  happiness  in  him,  when  the 
desires  of  our  souls  are  towards  him,  and  we  place  all 
our  contentment  in  him.  As  this  word  {my)  is  a  term 
of  appropriation  springing  from  a  special  faith,  so  it 
is  a  word  of  love  and  peculiar  affection,  showing  ihat 
the  soul  doth  repose  and  rest  itself  quietly  and  secure- 
ly upon  God.  Thus  David  proves  God  to  be  his  God, 
by  early  seeking  of  him,  by  thirsting,  and  longiiig 
after  his  presence,  and  that  upon  good  reason,  be- 
cause God\s  loving  kindness  was  better  to  him  than 
life ;  this  he  knew  would  satisfy  his  soul  as  ivith 
marrow  and  fatness.  So  St.  Paul  proved  Christ  to 
be  his  Lord,  by  accounting  all  else  as  dung  and 
dross  in  comparison  of  him. 

Then  we  make  God  our  God,  and  set  a  crown  of 
majesty  upon  his  head,  when  we  set  up  a  throne  for 
him  in  our  hearts,  where  self-love  before  had  set  up 


THE  soul's  conflict.  259 

the  creature  above  him ;  when  the  heart  is  so  unloosed 
from  the  world,  that  it  is  ready  to  part  with  any  thing 
for  God's  sake,  giving  him  now  the  supremacy  in  our 
hearts,  and  bringing  down  every  high  thought,  in  cap- 
tivity to  him;  making  him  our  trust,  our  love,  our 
joy,  our  delight,  our  fear,  our  all ;  and  whatsoever  we 
esteem  or  atfect  else,  to  esteem  and  affect  it  under 
him,  in  him,  and  for  him ;  when  we  cleave  to  him 
above  all,  depending  upon  him  as  our  chief  good, 
and  contenting  ourselves  in  him,  as  all-suthcient  to 
give  our  souls  fit  and  full  satisfaction.  When  we  re- 
sign up  ourselves  to  his  gracious  government,  to  do 
and  suffer  what  he  will,  offering  ourselves  and  all 
our  spiritual  services  as  sacrifices  to  him ;  when  faith' 
brings  God  into  the  soul  as  ours,  we  not  only  love 
him,  but  love  him  dearly,  making  it  appear,  that  we 
are  at  good  terms  with  God,  we  are  at  a  point  for 
other  things.  How  many  are  there  that  will  adven- 
ture the  loss  of  the  love  of  God  for  a  thing  of  nothing, 
and  redeem  the  favour  of  men  with  the  loss  of  God's.'* 
certain  it  is  whatsoever  we  esteem,  or  affect  most,  that 
whatsoever  it  be  in  itself,  yet  we  make  it  our  god. 
The  best  of  us  all  may  take  shame  to  ourselves  herein 
in  that  we  do  not  give  God  his  due  place  in  us,  but 
set  up  some  idol  or  other  in  our  h'^arts  above  him. 

When  the  soul  can  without  hypocrisy  say.  My  God, 
it  engageth  us  to  universal  and  unlimited  obedience, 
we  shall  be  ambitious  of  doing  that  which  may  be  ac- 
ceptable and  well  pleasing  to  him ;  and  therefore  this 
is  prefixed  as  a  ground  before  the  Commandments, 
enforcing  obedience?  I  am  the  Lord  thy  God,  tliere- 
fore  thou  shalt  have  no  other  gods  before  r/ze,  Exod. 
XX,  whomsoever  else  we  obey,  it  must  be  in  the  Lord, 
because  we  see  a  beam  of  God's  authority  in  them ; 
and  it  is  no  prejudice  to  any  inferior  authority,  to 
prefer  God's  authority  above  it,  in  case  of  difference 
one  from  the  other. 

When  we  know  we  are  a  peculiar  people,  we  can- 
not but  be  zealous  of  good  works.  If  I  be  a  Father, 
ivhere  is  mine  honour?  special  relations  are  special 
enforcements  to  duty. 


260  THE  soul's  conflict, 

4.  The  Spirit  of  God,  which  knows  the  deep  things 
of  God,  and  the  depths  of  our  hearts,  doth  reveal  this 
mutual  interest  betwixt  God  and  those  that  are  his,  it 
being  a  principal  work  of  the  Spirit  to  seal  this  unto 
the  soul,  by  discovering  such  a  cl  .ar  and  particular 
light  in  the  use  of  means,  as  swayeth  the  soul  to  yield 
up  itself  wholly  to  God.  When  we  truly  trust,  we 
may  say  with  St.  Paul,  I  know  whom  I  have  trusted; 
he  knew  both  that  he  trusted,  and  whom  he  trusted. 
The  Spirit  of  God  that  reveals  God  to  be  ours,  and 
stirs  up  faith  in  him,  both  reveals  this  trust  to  our 
souls,  and  the  interest  we  have  in  God  thereby.  The 
Lord  is  my  portion  saith  my  soul;  but  God  said  so 
to  it  first.  If  instinct  of  nature  teaches  dams  to  know 
their  young  ones,  and  their  young  ones  them,  in  the 
midst  of  those  that  are  alike :  shall  not  the  Spirit  of 
God  much  more  teach  the  soul  to  know  its  own  father? 
as  none  knows  what  is  in  man,  but  the  spirit  of  man, 
so  none  knows  what  love  God  bears  to  those  that  ai'e 
his,  but  the  Spirit  of  God  in  his :  all  the  light  in  the 
world  cannot  discover  the  sun  unto  us,  only  it  disco- 
vers itself  by  its  own  beams.  So  all  the  angels  and 
saints  in  heaven  cannot  discover  to  our  souls  the 
love  that  is  in  the  breast  of  God  towards  us,  but  only 
the  Spirit  of  God,  which  sheds  it  into  our  hearts. 
Rom.  V.  5.  The  Spirit  only  teaches  this  language, 
My  God.  It  is  infused  only  into  sanctified  hearts; 
and  therefore  ofttimes  mean  men  enjoy  it,  when 
great,  Avise,  and  learned  persons  are  strangers  to  it. 
Matt.  xi.  25. 

5.  The  Spirit  when  it  witnesseth  this  to  us  is  called 
the  SpiiHt  of  adoption,  and  hath  always  accompany- 
ing it  a  spirit  of  supplication,  whereby  with  a  fami- 
liar, yet  reverend  boldness,  we  lay  open  our  hearts  to 
God  as  a  dear  father;  all  others  are  strangers  to  this 
heavenly  intercourse.  In  straits  they  run  to  their 
friends  and  carnal  shifts,  whereas  an  heir  of  heaven 
runs  to  his  father,  and  tells  him  of  all. 

6.  Those  that  are  God's  are  known  to  be  his  by 
special  love-tokens  that  he  bestows  upon  them.  As 
1 .  The  special  graces  of  his  Spirit.     Princes'  children 


THE  soul's  conlfict,  261 

are  known  by  their  costly  jewels,  and  rich  ornaments. 
It  is  not  common  gifts,  and  glorious  parts  that  set  a 
character  upon  us  to  be  God's,  but  grace  to  use  those 
gifts  in  humility  and  love,  to  the  glory  of  the  giver. 

2.  There  is  in  them  a  suitableness  and  connatu- 
ralness  of  heart  to  all  that  is  spiritual,  to  whatsoever 
hath  God's  stamp  upon  it,  as  his  truth  and  his  chil- 
dren, and  that  because  they  are  his.  By  this  likeness 
of  disposition,  we  are  fashioned  to  a  communion  with 
him ;  can  two  walk  together,  and  not  be  agreed  ?  it 
is  a  certain  evidence  that  we  are  God's  in  Christ,  if 
the  Spirit  of  God  hath  wrought  in  us  any  impression 
like  unto  Christ,  who  is  the  image  of  his  Father :  both 
Christ  looking  upon  us,  and  our  looking  upon  Christ 
by  faith  as  ours,  hath  a  transforming  and  conforming 
power. 

3.  Spiritual  comforts  in  distress,  such  as  the  world 
can  neither  give,  nor  take  away,  show  that  God  looks 
upon  the  souls  of  his  with  another  eye,  than  he  be- 
holdeth  others.  He  sends  a  secret  messenger  that  re- 
ports his  peculiar  love  to  their  hearts.  He  knows 
their  souls,  and  feeds  them  with  his  hidden  manna  ?  the 
inward  peace  they  feel  is  not  in  freedom  from  trouble, 
but  in  freeness  from  God  in  the  midst  of  trouble. 

4.  Seasonable  and  sanctified  corrections,  whereby 
we  are  kept  from  being  led  away  by  the  error  of  the 
wicked,  show  God's  fatherly  care  over  us  as  his. 
Who  will  trouble  himself  in  correcting  another  man's 
child?  yet  we  oftener  complain  of  the  smart  we  feel, 
than  think  of  the  tender  heart  and  hand  that  smites 
us,  until  our  spirits  be  subdued,  and  then  we  reap  the 
quiet  fruit  of  righteousness.  Where  crosses  work  to- 
ilet her  for  the  best  we  may  know  that  we  love  God, 
Rom.  viii.  28,  and  are  loved  of  him.  Thriving  in  a 
sinful  course  is  a  black  mark  of  one  that  is  not  God's. 

5.  Then  we  make  it  appear  that  God  is  our  God, 
when  we  side  with  him,  and  are  for  him  and  his  cause 
in  ill  times.  When  God  seems  to  cry  out  unto  us, 
Who  is  on  my  side,  who?  then  if  we  can  say  as  those 
in  Isaiah,  whereof  one  says,  /  am  the  Lord'^s,  and 
another  calls  himself  by  the  name  of  Jacob,  and  an- 


262  THE  soul's   conflict. 

other  subscribes  with  his  hand  unto  the  Lord,  it  is  a 
blessed  sign.  Thus  the  patriarchs  and  prophets,  apos- 
tles and  martyrs,  were  not  ashamed  of  God,  and  God 
was  not  ashamed  to  own  them.  Provided  that  this 
boldness  for  God  proceed  not  only  from  a  conviction 
of  the  judgment,  but  from  spiritual  experience  of  the 
goodness  of  the  cause,  whereby  we  can  justify  in 
heart  what  we  justify  in  words.  Otherwise  men  may 
contend  for  that  with  others,  which  they  have  no  in- 
terest in  themselves.  The  life  must  witness  for  God 
as  well  as  the  tongue ;  it  is  oft  easier  for  corrupt  na- 
to  part  with  life  rather  than  with  lust. 

This  siding  Avith  God,  is  with  a  separation  from 
whatsoever  is  contrary.  God  useth  this  as  an  argu- 
ment to  come  out  of  Babylon,  because  we  are  his 
people;  Come  out  of  her,  my  people.  Religion  is 
nothing  else  but  a  gathering  and  a  binding  of  the 
soul  close  to  God:  that  fire  which  gathers  together 
the  gold,  separates  the  dross.  Nature  draws  out  that 
which  is  wholesome  in  meats,  and  severs  the  contrary. 
The  good  that  is  to  be  had  by  God,  is  by  cleaving  to 
him,  and  him  only.  God  loves  an  ingenuous  and  full 
protestation,  if  called  to  it.  It  shows  the  coldness  of 
the  times  when  there  is  not  heat  enough  of  zeal  to  se- 
parate from  a  contrary  faith.  God  is  a  jealous  God, 
and  so  we  shall  find  him  at  last.  When  the  day  of 
severing  comes,  then  they  that  have  stood  for  him, 
shall  not  only  be  his,  but  his  treasure,  and  his  jewels. 
Mai.  iii.  17. 

There  is  none  of  us  all  but  may  some  time  or  other 
fall  into  such  a  great  extremity,  that  when  we  look 
about  us,  we  shall  find  none  to  help  us:  at  which 
time  we  shall  thoroughly  know,  what  it  is  to  have 
comfort  from  heaven,  and  a  God  to  go  unto.  If  there 
be  any  thing  in  the  world  worth  labouring  for,  it  is 
the  getting  sound  evidence  to  our  souls  that  God  is 
ours.  What  madness  is  it  to  spend  all  our  labour,  to 
possess  ourselves  of  the  cistern  when  the  fountain  is 
oftered  to  us?  0  beloved,  the  whole  world  cannot 
weigh  against  this  one  comfort,  that  God  is  ours.  All 
things  laid  in  the  other  balance,  would  be  too  light. 


THE  soul's  conflict.  263 

A  moth  may  corrupt,  a  thief  may  take  away  that  we 
have  here,  but  who  can  take  our  God  away?  though 
God  doth  convey  some  comfort  to  us  by  these  things, 
yet  when  they  are  gone,  he  reserves  the  comfort  in 
himself  still,  and  can  convey  that,  and  more,  in  a 
purer  and  sweeter  way,  where  he  plants  the  grace  of 
faith  to  fetch  it  from  him.      Why  then  should  we 
weaken  our  interest  in  God,  for  any  thing  this  earth 
affords?  what  unworthy  wretches  are  those,  that  to 
please  a  sinful  man,  or  to  feed  a  base  lust,  or  to  yield 
to  a  wicked  custom,  will,  as  much  as  in  them  lieth, 
lose  their  interest  in  God?  such  little  consider  what 
an  excellent  privilege  it  is  to  have  a  sure  refuge  to 
fly  unto  in  time  of  trouble.     God  wants  not  ways  to 
maintain  his,  without  being  beholden  to  the  devil :  he 
hath  all  help  hid  in  himself,  and  will  then  most  show 
it,  when  it  shall  make  most  for  his  own  glory.     If 
God  be  ours,  it  is  a  shame  to  be  beholden  to  the  devil, 
that  ever  it  should  be  said,  Satan  by  base  courses  hath 
made  us  rich.      God  thinks  any  outward  thing  too 
mean  for  his  children,  severed  from  himself,  therefore 
he  gives  his  Son,  the  express  image  of  Jdmself^  unto 
them.     For  which  cause  David,  when  he  had  even 
studied  to  reckon  up   the  number  of  God's  choice 
blessings,  concludes  with  advancing  of  this  above,  all, 
yea,  rather  happy  are  they  whose  God  is  the  Lord. 
If  this  will  not  satisfy  the  soul,  what  can?     Labour 
therefore  to  bring  thy  soul  to  this  point  with  God, 
Lord,  if  thou  seest  it  fit,  take  away  all  from  me,  so 
thou  leavest  me  thyself:  whom  have  I  in  heaven  but 
thee,  and  there  is   none  on  earth  that  I  desire  in 
comparison  of  thee? 


CHAPTER  XXXIT. 

OF  IMPROVING  OUR  EVIDENCES  FOR  COMFORT  IN    SEVERAL  PASSAGES  OF  OUR 

LIVES. 

That  we  lose  not  any  measure  of  comfort  in  this  so 
sweet  a  privilege,  we  must  labour  for  skill  to  improve 
and  implead  the  same  in  the  several  passages  and  oc- 


264  THE  soul's  conflict. 

casions  of  our  lives,  and  let  it  appear  in  the  retail,  that 
whatsoever  is  in  God  is  mine :  if  I  am  in  a  perplexed 
condition,\i\s  loisdoin  is  mine:  if  in  great  danger, 
his  power  is  mine;  if  I  lie  sighing  under  the  burthen 
of  sin,  his  grace  is  mine :  if  in  any  want,  his  all-suffi- 
ciency is  mine.  My  God,  saith  Paul,  ivill  supply  all 
your  wants.  If  in  any  danger,  /  am  thine.  Lord, 
save  me,  I  am  thine,  the  price  of  thy  Son's  blood, 
let  me  not  be  lost,  thou  hast  given  me  the  earnest  of 
thy  Spirit,  and  set  thy  seal  upon  me  for  thy  own,  let 
me  neither  lose  my  bargain,  nor  thou  thine.  What 
is  religion  itself  but  a  spiritual  bond?  whereby  the 
soul  is  tied  to  God  as  its  own,  and  then  singles  out 
of  God  whatsoever  is  needful  for  any  occasion:  and 
so  binds  God  with  his  own  covenant  and  promise. 
Lord,  thou  hast  made  thyself  to  be  mine,  therefore 
now  show  thyself  so,  and  be  exalted  in  thy  wisdom, 
goodness,  and  power,  for  my  defence.  To  walk  com- 
fortably in  my  Christian  course,  I  need  much  grace, 
supply  me  out  of  thy  rich  store.  L  need  wisdom  to 
go  in  and  out  inoffensively  before  others,  furnish  me 
with  thy  Spirit.  I  need  patience  and  comfort,  thou 
that  art  the  God  of  all  consolation,  bestoiv  it  on  me. 

In  time  of  desertion  put  Christ  betwixt  God  and 
thy  soul,  and  learn  to  appeal,  from  God  out  of  Christ, 
to  God  in  Christ.  Lord,  look  upon  my  Saviour,  that 
is  near  unto  thee  as  thy  son,  near  to  me  as  my  brother, 
and  now  intercedes  at  thy  right  hand  for  me ;  though 
I  have  sinned,  yet  he  hath  suffered,  and  shed  his  pre- 
cious blood  to  make  my  peace.  When  we  are  in  any 
trouble,  let  us  still  wait  on  him,  and  lie  at  his  feet,  and 
never  let  him  go  till  he  casts  a  gracious  look  upon  us. 

So  if  we  be  to  deal  with  God  for  the  Church  abroad, 
we  may  allege  unto  him  that  whatsoever  provocations 
are  therein,  and  deformity  in  regard  of  abuses  and 
scandals;  yet  it  is  his  Church,  his  people,  his  inherit- 
ance, his  name  is  called  upon  in  it,  and  the  enemies  of 
it  are  his  enemies.  God  hath  engaged  himself  to  the 
friends  of  the  Church,  that  they  shall  prosper  that 
love  it.  Psalm  cxxii.  6 ;  and  therefore  we  may  with  a 
holy  boldness  press  him  for  a  blessing  upon  the  same. 


THE  soul's  conflict.  265 

So  for  our  children  and  posterity,  we  may  incline 
God  to  respect  them,  because  they  are  under  his  cove- 
nant, who  hath  promised  to  be  our  God,  and  the  God 
oi  our  seed,  John  xvii.;  thine  they  were,  thou  gavest 
them  me:  all  that  I  have  is  thine,  these  are  those 
children  which  thou  of  thy  rich  grace  hast  given  me. 
They  are  thine  more  than  mine;  lam  hut  a  means 
under  thee  to  bring  them  into  the  world,  and  to  be  a 
nurse  unto  thy  children;  take  care  therefore  of  thine 
own  children,  I  beseech  thee,  especially,  when  I  can 
take  no  care  of  them  myself;  thou  slumber  est  not, 
thou  diest  not,  I  must. 

Flesh  and  blood  think  nothing  is  cared  for,  but 
what  it  seeth  cared  for  by  itself.  It  hath  no  eyes  to 
see  a  guard  of  providence,  a  guard  of  angels.  It  takes 
no  knowledge  that  that  is  iDest  cared  for,  that  God  cares 
for.  Those  that  have  God  for  their  God,  have  enlarged 
hearts  as  they  have  enlarged  comforts.  They  have  an 
everlasting  spring  that  supplies  them  in  all  wants,  re- 
freshes them  in  all  troubles,  and  then  runs  most  clearly 
and  freshly,  when  all  other  streams  in  the  world  are 
dried  and  stopped  up.  Were  we  skilful  in  the  art  of 
faith,  to  improve  so  great  an  interest,  what  in  the  world 
could  much  dismay  us?  faith  will  set  God  against  all. 

It  should  fill  our  hearts  with  an  holy  indignation 
against  ourselves,  if  either  we  rest  in  a  condition, 
wherein  we  cannot  truly  say,  God  is  our  God,  or,  if 
when  we  can  in  some  sincerity  of  heart  say  this,  that 
we  make  no  better  advantage  thereby,  and  maintain 
not  ourselves  answerable  to  such  a  condition.  What 
a  shame  is  it  for  a  nobleman's  son  to  live  like  a  beg- 
gar? for  a  great  rich  man  to  live  like  a  poor  peasant? 
to  famish  at  a  banquet?  to  fall  when  we  have  so  many 
stays  to  lay  hold  on  ?  Whereas  if  we  could  make  this 
clear  to  our  souls,  that  God  is  ours,  and  then  take  up 
our  thoughts  with  the  great  riches  we  have  in  him, 
laid  open  in  Christ,  and  in  the  promises,  we  need 
trouble  ourselves  about  nothing,  but  only  get  a  large 
vessel  of  faith,  to  receive  what  is  offered,  nay  enforced 
upon  us. 

When  we  can  say,  God  is  our  God,  it  is  more  than 


266  THE  soul's  conflict. 

if  we  could  say,  Heaven  is  mine ;  or  whatever  good 
the  creature  affords  is  mine.  Alas,  what  is  all  this, 
to  be  able  to  say,  God  is  mine,  who  hath  in  him  the 
sweetness  of  all  these  things,  and  infinitely  more  ?  If 
God  be  ours,  goodness  itself  is  ours.  If  he  be  not  ours, 
though  we  had  all  things  else,  yet  ere  long  nothiiig 
ivoiild  be  ours.  What  a  wondrous  comfort  is  this, 
that  God  hath  put  himself  over  to  be  ours  ?  That  a 
believing  soul  may  say  with  as  great  confidence,  and 
greater  too,  that  God  is  his,  than  he  can  say  his  house 
is  his,  his  treasure  is  his, his  friends  are  his?  Nothing 
is  so  much  ours  as  God  is  ours,  because  by  his  being 
ours  in  covenant,  all  other  things  become  ours :  and  if 
God  be  once  ours,  well  may  we  trust  in  him.  God 
and  ours  joined  together,  make  up  the  full  comfort  of 
a  Christian.  [God]  there  is  all  to  be  had;  but  what 
is  that  to  me,  unless  he  be  7ny  God?  Ml-sufficiency 
with  propriety ,  fully  stayeth  the  soul. 

David  was  now  banished  from  the  sanctuary,  from 
his  friends,  habitation,  and  former  comforts;  but  was 
he  banished  from  his  God?  No,  God  was  his  God 
still.  When  riches,  and  friends,  and  life  itself  cease 
to  be  ours,  yet  God  never  loseth  his  righteous,  nor 
we  our  interest  in  him.  This  comfort  that  God  is 
ours,  reacheth  into  the  resurrection  of  our  bodies, 
and  to  life  everlastiug.  God  is  the  God  of  Abraham, 
and  so  of  every  true  believer,  even  when  his  body  is 
turned  into  dust.  Hence  it  is  that  the  loving  kind- 
ness of  the  Lord  is  better  than  life,  because  when 
life  departs,  yet  we  live  for  ever  in  him.  When  Moses 
saw  the  people  drop  away  so  fast  in  the  wilderness, 
and  wither  like  grass.  Thou  art  our  foundation,  saith 
he,  from  one  generation  to  another:  thou  art  God 
from  everlasting  to  everlasting.  When  we  leave 
the  world,  and  are  no  more  seen  here,  yet  we  have  a 
dwelling  place  in  God  for  ever.  God  is  ours  from 
everlasting  in  election,  and  to  everlasting  in  glory, 
protecting  us  here,  and  glorifying  us  hereafter.  David 
that  claimed  God  to  be  his  God  is  gone,  but  David's 
God  is  alive.  And  David  himself,  though  his  flesh 
see  corriLption,  yet  is  alive  in  his  God  still. 


THE  soul's   conflict.  267 

That  which  is  said  of  wily  persons  that  are  full  of 
fetches  and  windings,  and  turnings  in  the  world,  that 
such  Avill  never  break,  may  much  more  truly  be  said 
of  a  right  godly  man,  that  hath  but  one  grand  policy 
to  secure  him  in  all  dangers,  which  is  to  run  to  his 
God  as  to  his  tower  of  offence  and  defence:  such  a 
one  will  never  be  at  a  desperate  loss  so  long  as  God 
hath  any  credit,  because  he  never  faileth  those  that 
fly  unto  him,  and  that  because  his  mercy  and  truth 
never  fails.  The  very  lame  and  the  blind,  the  most 
shiftless  creatures,  when  they  had  gotten  the  strong 
hold  of  Zion,  thought  then  they  might  securely  scorn 
David  and  his  host,  2  Sam.  v.  6,  7,  because  though 
they  were  weak  in  themselves,  yet  their  hold  was 
strong ;  but  we  see  their  hold  failed  them  at  length, 
which  a  Christian's  will  never  do. 

JBtit  God  seems  to  have  small  care  of  those  that 
are  his  in  the  world,  those  who  believe  themselves  to 
be  his  jewels,  are  counted  the  oflscouring  of  the 
world,  and  most  despised. 

We  must  know  that  such  have  a  glorious  life  in 
God,  but  it  is  hidden  ivith  Christ  in  God,  from  the 
eyes  of  the  world,  and  sometimes  from  their  own; 
here  they  are  hidden  under  infirmities,  afflictions,  and 
disgraces,  but  yet  never  so  hidden,  but  that  God  some- 
times lets  down  a  beam  of  comfort  and  strength,  which 
they  would  not  lose  to  be  freed  from  their  present  con- 
dition, though  never  so  grievous.  God  comes  more 
immediately  to  them  now,  than  formerly  he  was  used; 
nay,  even  when  God  seems  to  forsake  them,  and  to 
be  their  enemy,  yet  they  are  supported  with  such  in- 
ward strength,  that  they  are  able  to  make  good  their 
claim  with  Christ  their  head,  and  cry,  3Ii/  God  still ; 
God  never  so  departs,  but  he  always  leaves  somewhat 
behind  him,  which  draws  and  keeps  the  heart  to  him. 
We  are  like  poor  Hagar,  who  when  the  bottle  of  water 
was  spent  fell  a  ctying,  Gen.  xxi.  13,  when  there 
was  a  fountain  close  by,  but  her  tears  hindered  her 
from  seeing  it ;  when  things  go  ill  with  us  in  our 
trades  and  callings,  and  all  is  spent,  then  our  spirits 
droop,  and  we  are  at  our  wits'  end,  as  if  God  went 


268  THE  soul's  conflict. 

not  where  he  was.  Oh,  consider  if  we  had  all  and 
had  not  God,  we  had  nothing:  if  we  have  nothing, 
and  have  God,  we  have  enough,  for  we  have  him 
that  hath  all,  and  more  than  all  at  his  command.  If 
we  had  all  other  comforts  that  our  hearts  can  desire, 
yet  if  God  withdraw  himself,  what  remains  but  a 
curse  and  emptiness?  What  makes  heaven  but  the 
presence  of  God?  And  what  makes  hell  but  the  ab- 
sence of  God?  Let  God  be  in  any  condition,  though 
never  so  ill,  yet  it  is  comfortable,  and  usually  we  find 
more  of  God  in  trouble,  than  when  we  are  out  of 
trouble;  the  comforts  of  religion  never  come  till 
others  fail.  Cordials  are  kept  for  faintings.  When  a 
curtain  and  a  veil  is  drawn  betwixt  us  and  the  crea- 
ture, then  our  eyes  are  only  upward  to  God,  and  he  is 
more  clearly  seen  of  us. 

In  the  division  of  things  God  bequeaths  himself  to 
those  that  are  his,  for  their  portion,  as  the  best  portion 
he  can  give  them.  There  are  many  goodly  things  in 
the  world,  but  none  of  these  are  a  Christian's  portion; 
there  is  in  him  to  supply  all  good,  and  remove  all  ill, 
until  the  time  come  that  we  stand  in  need  of  no  other 
good.  It  is  our  chief  wisdom  to  know  him,  our  holiness 
to  love  him,  our  happiness  to  enjoy  him.  There  is  in 
him  to  be  had  whatsoever  can  truly  make  us  happy. 
We  go  to  our  treasure,  and  our  portion  in  all  our 
wants,  we  live  by  it,  and  value  ourselves  by  it.  God 
is  such  a  portion,  that  the  more  we  spend  on  him,  the 
more  we  may.  Our  strength  may  fail,  and  our 
heart  inay  fail,  but  God  is  our  portion  for  ever. 
Psalm  Ixxiii.  26.  Every  thing  else  teaches  us  by  the 
vanity  and  vexation  we  find  in  them,  that  our  happi- 
ness is  not  in  them,  they  send  us  to  God ;  they  may 
make  us  worse,  but  better  they  cannot.  Our  nature 
is  above  them,  and  ordained  for  a  greater  good;  they 
can  go  but  along  with  us  for  a  while,  and  their  end 
swallows  up  all  the  comfort  of  their  beginning,  as 
Pharaoh's  lean  kine  swallowed  up  the  fat.  If  we  have 
no  better  portion  here  than  these  things,  we  are  like  to 
have  hell  for  our  portion  hereafter.  What  a  shame  will 
it  be  hereafter  when  we  are  stript  of  all,  that  it  should 


THE   soul's  conflict.  269 

be  said,  Lo,  this  is  the  man  that  took  not  God  for  his 
portion.  If  God  be  once  ours,  he  goes  ever  along  with 
us,  and  when  earth  will  hold  us  no  longer,  heaven 
shall.  Who  that  hath  his  senses  about  him,  would 
perish  for  want  of  water,  when  there  is  a  fountain  by 
him?  or  for  hunger,  that  is  at  a  feast?  God  alone  is 
a  rich  portion;  0  then  let  us  labour  for  a  large  faith, 
as  we  have  a  large  object;  if  we  had  a  thousand  times 
more  faith,  Ave  should  have  a  thousand  times  more  in- 
crease of  God's  blessings.  When  the  prophet  came 
to  the  wldoiv^s  house,  as  many  vessels  as  she  had  we^^e 
filled  with  oil.  1  Kings  xvii.  14;  we  are  straitened  in 
our  own  faith,  but  not  straitened  in  our  God.  It  falls 
out  oft  in  this  world  that  God's  people  are  like  Israel 
at  the  Red  Sea,  environed  with  dangers  on  all  sides: 
what  course  have  we  then  to  take  but  only  to  look  up 
and  wait  for  the  salvation  of  our  God?  This  is  a 
breast  full  of  consolation,  let  us  teach  our  hearts  to 
suck,  and  draw  comfort  from  hence. 

Is  God  our  God;  and  will  he  suffer  any  thing  to  be- 
fall us  for  our  hurt?  Will  he  lay  any  more  upon  us, 
than  he  gives  us  strength  to  bear?  W^ill  he  suffer  any 
wind  to  blow  upon  us  but  for  good?  Doth  he  not  set 
us  before  his  face?  Will  a  father  or  mother  suffer  a 
child  to  be  wronged  in  their  presence,  if  they  can  help 
it?  Will  a  friend  suffer  his  friend  to  be  injured,  if  he 
may  redress  him?  And  will  God  that  hath  put  these 
affections  into  parents  and  friends,  neglect  the  care  of 
those  he  hath  taken  so  near  unto  himself?  No  surely, 
his  eyes  are  open  to  look  upon  their  condition;  his 
ears  are  open  to  their  prayers;  a  book  of  remem- 
brance, Mai.  iii.  16,  is  written  of  all  their  good  desires, 
speeches,  and  actions ;  he  hath  bottles  for  all  their  tears, 
their  very  sighs  are  not  hid  from  him;  he  hath  writ- 
ten them  upon  the  palms  of  his  hands,  and  cannot 
but  continually  look  upon  them.  Oh  let  us  prize  the 
favour  of  so  good  a  God,  who  though  he  dwells  on 
high  yet  will  regard  things  so  low,  and  not  neglect 
the  mean  estate  of  any;  nay,  especially  delights  to  be 
called  the  comforter  of  his  elect,  and  the  God  of  those 


270  THE  soul's   conflict. 

that  are  in  misery,  and  have  none  to  fly  unto  but 
himself. 

But  we  must  know  that  God  only  thus  graciously 
visits  his  own  children,  he  visits  with  his  choicest  fa- 
vours those  only  that  fear  his  name.  As  for  those 
that  either  secretly  undermine,  or  openly  oppose  the 
cause  and  Church  of  God,  and  join  with  his  enemies; 
such  as  savour  not  the  things  of  God,  but  commit  spi- 
ritual idolatry  and  adultery  with  God's  enemies,  the 
world  and  the  devil;  God  will  answer  these,  as  once 
he  did  the  Israelites,  when  in  their  necessity  they 
would  have  forced  acquaintance  upon  him,  Go  to  the 
gods  ivhovi  ye  have  served,  Judges  x.  14,  to  the  great 
men  whose  persons  you  have  obeyed  for  advantage : 
to  your  riches,  to  your  pleasures,  which  you  have  loved 
more  than  God  or  goodness:  you  would  not  lose  a 
base  custom,  an  oath,  a  superfluity,  a  thing  of  nothing 
for  me,  therefore  I  will  not  own  you  now.  Such  men 
are  more  impudent  than  the  devil  himself,  that  will 
claim  acquaintance  with  God  at  last,  when  they  have 
carried  themselves  as  his  enemies  all  their  days.  Sa- 
tan could  tell  Paul  and  Silas,  they  were  the  servants 
of  the  living  God,  Acts  xvi.  17;  but  he  would  not 
make  that  plea  for  himself,  knowing  that  he  was  a 
cursed  creature. 

Miserable  then  is  their  condition  who  live  in  the 
world,  nay,  in  the  Church,  loithout  God.  Such  are 
in  a  worse  estate  than  Pagans  and  Jews;  for  living  in 
the  house  of  God,  they  are  strangers  from  God,  and 
from  the  covenant  of  grace;  usurping  the  name  of 
Christians,  having  indeed  nothing  to  do  with  Christ. 

Some  of  these  like  spiritual  vagabonds,  as  Cain, 
excommunicate  themselves  from  God's  presence  in 
the  use  of  the  means;  or  rather  like  devils,  that  will 
have  nothing  to  do  with  God;  because  they  are  loath 
to  be  tormented  before  their  time ;  they  think  every 
good  sermon  an  arraigning  of  them,  and  therefore 
keep  out  of  reach. 

Others  will  present  themselves  under  the  means, 
and  carry  some  savour  away  with  them  of  what  they 
hear,  but  it  is  only  till  they  meet  with  the  next  temp- 


271 

tation,  unto  which  they  yield  themselves  presently 
slaves.  These  showed  themselves  under  a  general 
profession,  as  they  did,  who  called  themselves  Jews, 
and  were  nothing  less.  But  alas,  an  empty  title  will 
bring  an  empty  comfort  at  last.  It  was  cold  comfort 
to  the  rich  man  in  flames,  Luke  xvi.,  that  Abraham 
called  him  son.  Or  to  Judas,  that  Christ  called  him 
friend.  Or  to  the  rebellious  Jews,  that  God  styles 
them  his  people.  Such  as  our  profession  is,  such 
will  our  comfort  be.  True  profession  of  religion  is 
another  thing  than  most  men  take  it  to  be ;  it  is  made 
up  of  the  outward  duty,  and  the  inward  man  too; 
which  is  indeed  the  life  and  soul  of  all.  What  the 
heart  doth  not  in  religion,  is  not  done. 

God  cares  for  no  retainers  that  will  only  wear  his 
livery,  but  serve  themselves.  What  hast  thou  to  do 
to  take  his  name  into  thy  month,  and  hatest  to  be 
reformed?  Saul  lived  in  the  bosom  of  the  Church, 
yet  (being  a  cruel  tyrant)  when  he  was  in  a  desperate 
plunge,  his  outward  profession  did  him  no  good;  and 
therefore  when  he  was  environed  with  his  enemies, 
he  uttered  this  doleful  complaint,  God  hath  forsaken 
me,  and  the  Philistines  are  upon  me;  a  pitiful  case; 
yet  so  will  it  be  with  all  those  that  rest  in  an  outward 
profession,  thinking  it  enough  to  compliment  with  God, 
when  their  hearts  are  not  right  within  them.  Such  will 
at  length  be  forced  to  cry.  Sickness  is  upon  me,  death 
is  upon  me,  hell  is  before  me,  and  God  hath  forsaken 
me.  I  would  have  none  of  God  heretofore,  now  God 
will  have  none  of  me.  When  David  himself  had 
offended  God  by  numbering  the  jjeople,  then  God 
counted  him  but  plain  David,  Go  and  say  to  David, 
&c.  whereas  before,  when  he  purposed  to  build  a  tem- 
ple, then  Go,  tell  my  servant  David.  When  the 
Israelites  had  set  up  an  idol,  then  God  fathers  them 
on  Moses,  Thy  people  ivhich  thou  hast  brought  out 
of  Egypt:  he  would  not  own  them  as  at  other  times, 
then;  they  are  my  people  still  whilst  they  keep  cove- 
nant.  No  care,  no  present  comfort  in  this  near  relation. 

The  price  of  the  pearl  is  not  known  till  all  else  be 
sold;  and  we  see  the  necessary  use  of  it.      So  the 


272  THE  soul's   conflict. 

worth  of  God  in  Christ  is  never  discerned,  till  we  see 
our  lost  and  undone  condition  without  him,  till  con- 
science flies  in  oar  faces,  and  drags  us  to  the  brink  of 
hell;  then  if  ever  we  taste  how  good  the  Lord  is,  we 
will  say.  Blessed  is  the  people  whose  God  is  the  Lord. 
Heretofore  I  have  heard  of  his  loving  kindness,  but 
that  is  not  a  thousandth  part  of  what  I  see  and  feel. 
The  joy  I  now  apprehend  is  unutterable,  unconceiv- 
able. 

Oh  then,  when  we  have  gotten  our  souls  possessed 
of  God,  let  our  study  be  to  preserve  ourselves  in  his 
love,  to  walk  close  with  him,  that  he  may  delight  to 
abide  with  us,  and  never  forsake  us.  How  basely 
doth  the  Scripture  speak  of  whatsoever  stands  in  our 
way?  it  makes  nothing  of  them.  What  is  man  but 
vanity,  and  less  than  vanity?  ,^//  nations  but  as  a 
drop  of  the  bucket,  as  the  dust  of  a  balance;  things 
not  at  all  considerable.  Flesh  looks  upon  them  as 
through  a  multiplying  glass,  making  them  greater 
than  they  are ;  but  faith,  as  God  doth,  sees  them  as 
nothing. 

This  is  such  a  blessed  condition,  as  may  well  chal- 
lenge all  our  diligence  in  labouring  to  be  assured  of 
it;  neither  is  it  to  be  attained  or  maintained  without 
the  strength  and  prime  of  our  care.  I  speak  espe- 
cially of,  and  in  regard  of  the  sense  and  comfort  of  it. 
For  the  sense  of  God's  favour  will  not  be  kept  with- 
out keeping  him  in  our  best  affections  above  all  things 
in  the  world,  without  keeping  of  our  hearts  always 
close  and  near  to  him,  which  cannot  be  without  keep- 
ing a  most  narrow  watch  over  our  loose  and  unsettled 
hearts,  that  are  ready  to  stray  from  God,  and  fall  to 
the  creature.  It  cannot  be  kept  without  exact  and 
circumspect  walking,  without  constant  self-denial, 
without  a  continual  preparation  of  spirit,  to  want  and 
forsake  any  thing  that  God  seeth  fit  to  take  from  us. 
But  what  of  all  this?  Can  we  cross  ourselves,  or 
spend  our  labours  to  better  purpose?  one  sweet  beam 
of  God's  countenance  will  requite  all  this.  We  beat 
not  the  air,  we  plough  not  in  the  sand,  neither  sow 
in  a  barren  soil,  God  is  no  barren  wilderness.     Nay, 


THE  soul's  conflict.  273 

he  never  shows  so  much  of  himself,  as  in  suffering, 
and  parting  with  any  thing  for  him,  and  denying  our- 
selves of  that  which  we  think  stands  not  with  his  will. 
Great  persons  require  great  observance.  We  can  deny 
ourselves,  and  have  mens'  persons  in  great  admira- 
tion, for  the  hope  of  some  advantage ;  and  is  any  more 
willing  and  more  able  to  advance  us  than  the  great  all- 
sufficient  God?  A  Christian,  indeed,  undergoes  more 
troubles,  takes  more  pains  (especially  with  his  own 
heart)  than  others  do.  But  what  are  these  to  his 
gains?  What  return  so  rich,  as  trading  with  God? 
What  comforts  so  great  as  these  that  are  fetched  from 
the  fountain?  One  day  spent  in  enjoying  the  light  of 
God's  countenance  is  sweeter  than  a  thousand  with- 
out it.  We  see  here,  when  David  was  not  only  shut 
out  from  all  comforts,  but  lay  under  many  grievances, 
what  a  fruitful  use  he  makes  of  this,  that  God  was 
his  God.  It  upholdeth  his  dejected,  it  stilleth  his  un- 
quiet soul:  it  leadeth  him  to  to  the  rock  that  ivas 
higher  than  he,  and  there  stayeth  him.  It  filleth  him 
with  comfortable  hopes  of  better  times  to  come.  It 
sets  him  above  himself,  and  all  troubles  and  fears 
whatsoever. 

Therefore  wait  still  in  the  use  of  means  till  God 
shine  upon  thee ;  yea,  though  we  know  our  sins  in 
Christ  are  pardoned,  yet  there  is  something  more  that 
a  gracious  heart  waits  for,  that  is,  a  good  look  from 
God,  a  further  enlargement  of  heart,  and  an  establish- 
ing in  grace.  It  was  not  enough  for  David  to  have 
his  sins  pardoned,  but  to  recover  the  joy  of  salvation, 
and  freedom  of  spirit.  Psalm  li.  Therefore  the  soul 
should  always  be  in  a  waiting  condition,  even  until  it 
be  filled  with  the  fulness  of  God,  as  much  as  it  is  ca- 
pable of.  Neither  is  it  quiet  alone,  or  comfort  alone, 
that  the  soul  longs  after,  no,  nor  the  favour  of  God 
alone,  but  a  gracious  heart  to  walk  worthy  of  God. 
It  rests  not  whilst  any  thing  remains,  that  may  breed 
the  least  strangeness  betwixt  God  and  us. 


18 


274  THE  soul's  conflict. 


CHAPTER  XXXIII. 

OF    EXPERIENCE    AND    FAITH,    AND    HOW    TO    WAIT    ON    GOD    COMFORTABLY. 

HELPS    THERETO. 

My  God.  These  words  further  imply  a  special  ex- 
perience, that  David's  soul  had  felt  of  the  goodness  of 
God,  he  had  found  God  distilling  the  comfort  of  his 
goodness  and  truth  through  the  promises,  and  he 
knew  he  should  find  God  again  the  same  he  was,  if 
he  put  him  in  mind  of  his  former  gracious  dealing. 
His  soul  knew  right  well,  how  good  God  was,  and  he 
could  seal  to  those  truths  he  had  found  comfort  by, 
therefore  he  thus  speaks  to  his  soul:  My  soul,  what, 
my  soul,  that  hast  found  God  so  good,  so  oft,  so 
many  ways,  thou  my  soul  to  be  discouraged,  having 
God,  and  my  God,  with  whom  I  have  taken  so  much 
sweet  counsel,  and  felt  so  much  comfort  from,  and 
found  always  heretofore  to  stick  so  close  unto  me? 
Why  shouldst  thou  now  be  in  such  a  case,  as  if  God 
and  thou  had  been  strangers  one  to  another.  If  we 
could  treasure  up  experiments,  the  former  part  of  our 
life  would  come  in  to  help  the  latter,  and  the  longer 
we  live,  the  richer  in  faith  we  should  be.  Even  as  in 
victories,  every  former  overthrow  of  an  enemy  helps 
to  obtain  a  succeeding  victory.  The  use  of  a  sanc- 
tified memory  is  to  lose  nothing  that  may  help  in  time 
of  need.  He  had  need  be  a  well  tried,  and  a  known 
friend,  upon  whom  we  lay  all  our  salvation  and  com- 
fort. 

We  ought  to  trust  God  upon  other  grounds,  though 
we  had  never  tried  him :  but  when  he  helps  our  faith 
by  former  experience,  this  should  strengthen  our  con- 
fidence, and  shore  up  our  spirits,  and  put  us  on  to  go 
more  cheerfully  to  God,  as  to  a  tried  friend.  If  we 
were  well  read  in  the  story  of  our  own  lives,  we  might 
have  a  divinity  of  our  own,  drawn  out  of  the  obser- 
vation of  God's  particular  dealing  towards  us;  we 
might  say  this  and  this  truth,  I  dare  venture  upon,  I 
have   found  it  true,  I  dare  build  all  my  happiness 


THE    SOUL  S    CONFLICT.  275 

upon  it.  As  Paul,  /  know  whom  I  have  trusted^  I 
have  tried  him,  he  never  yet  failed  me,  I  am  not 
now  to  learn  how  faithful  he  is  to  those  that  are  his. 
Every  new  experience  is  a  new  knowledge  of  God, 
and  should  fit  us  for  new  encounters.  If  we  have 
been  good  in  former  times,  God  remembers  the  kind- 
ness of  our  youth,  Jer.  ii.  2;  we  should  therefore  re- 
member the  kindness  of  God  even  from  our  youth. 
Evidence  of  what  we  have  felt,  helps  our  faith  in  that 
which  for  the  present  we  feel  not. 

Though  it  be  one  thing  to  live  by  faith,  and  another 
thing  to  live  by  sight,  yet  the  more  we  see,  and  feel, 
and  taste  of  God,  the  more  we  shall  be  led  to  rely  on 
him,  for  that  which  as  yet  we  neither  see  nor  feel  : 
Because  thou  hast  been  my  helper,  saith  David,  there- 
fore in  the  shadow  of  thy  wings  will  I  rejoice.  Psalm 
Ixiii.  7.  The  time  was,  Lord,  when  thou  showedst 
thyself  a  gracious  Father  to  me,  and  thou  art  un- 
changeable in  thy  nature,  in  thy  love,  and  in  thy  gifts. 

Yea,  when  there  is  no  present  evidence,  but  God 
shows  himself  as  contrary  to  us,  yet  a  former  taste  of 
God's  goodness  will  enable  to  lay  claim  unto  him 
still.  God's  concealing  of  himself  is  but  a  wise  disci- 
pline for  a  time,  until  we  be  enabled  to  bear  the  full 
revealing  of  himself  unto  us  for  ever.  In  the  mean 
time,  though  we  have  some  sight  and  feeling  in  God, 
yet  our  constant  living  is  not  by  it :  the  evidence  of 
that  we  see  not,  is  that  which  more  constantly  up- 
holds the  soul,  than  the  evidence  of  any  thing  we  see 
or  feel. 

Yea,  though  our  experience  by  reason  of  our  not 
minding  of  it  in  trouble,  seems  many  times  to  stand 
us  in  no  stead,  but  we  fare  as  if  God  had  never  look- 
ed in  mercy  upon  us:  yet,  even  here,  some  virtue  re- 
mains of  former  sense,  which  with  the  present  spirit 
of  faith,  help  us  to  look  upon  God  as  ours.  As  we 
have  a  present  strength  from  food  received,  and  di- 
gested before,  vessels  are  something  the  better  for  that 
liquor  they  keep  not,  but  runs  through  them. 

But  if  experience  should  wholly  fail,  there  is  such 
a  divine  power  in  faith,  as  a  very  little  beam  of  it, 


276  THE  soul's  conflict. 

having  no  other  faith  than  a  naked  promise,  will  up- 
hold the  soul;  howsoever,  we  must  neglect  no  help, 
for  God  oft  suspends  his  comfort  till  we  have  searched 
ail  our  helps.  Though  we  see  no  light,  yet  we  ought 
to  search  all  crevices  for  light,  and  rejoice  in  the  least 
beam  of  light  that  we  may  see  day  by.  It  is  the  na- 
ture of  true  faith,  to  search  and  pry  into  every  corner, 
and  if  after  all,  nothing  appears,  then  it  casts  itself 
upon  God  as  in  the  first  conversion,  Avhen  it  had  no- 
thing to  look  upon  but  the  offer  of  free  mercy.  If  at 
that  time  without  former  experience,  we  did  trust  God, 
why  not  now,  when  we  have  forgotten  our  experi- 
ence ?  The  chief  grounds  of  trusting  God  are  always 
the  same,  whether  we  feel  or  feel  not;  nay,  though 
for  the  present  we  feel  the  contrary,  faith  will  never 
leave  wrestling,  till  it  hath  gotten  a  blessing.  When 
faith  is  driven  to  work  alone,  having  nothing  but  God, 
and  his  bare  promise  to  rely  upon,  then  God  thmks  it 
lies  upon  his  credit  to  show  himself  as  a  God  unto  us. 
God's  power  in  creating  light  out  of  darkness  is  never 
more  exalted,  than  when  a  guilty  soul  is  lift  up  by 
God  to  look  for  mercy,  even  when  he  seems  armed 
with  justice,  to  execute  vengeance  upon  him,  then  the 
soul  is  brought  to  a  near  conformity  unto  Christ,  who, 
1.  when  he  had  the  guilt  of  the  sins  of  the  whole 
world  upon  him;  2.  when  he  was  forsaken,  and  then 
after  he  had  enjoyed  the  sweetest  communion  with 
his  Father  that  ever  creature  could  do;  and  not  only 
so,  but,  3.  felt  the  weight  of  God's  just  displeasure 
against  sin;  and,  4.  was  abased  lower  than  ever  any 
creature  was :  yet  still  he  held  fast  God  as  his  God. 

In  earthly  matters,  if  we  have  a  title  to  any  thing 
by  gift,  contract,  inheritance,  or  howsoever,  we  will 
not  be  wrangled  out  of  our  right.  And  shall  we  not 
maintain  our  right  in  God,  against  all  the  tricks  and 
cavils  of  Satan  and  our  own  hearts?  We  must  labour 
to  have  something,  that  we  may  show  that  we  are 
within  the  covenant.  If  we  be  never  so  little  entered 
into  the  covenant,  we  are  safe.  And  herein  lies  the 
special  comfort  of  sincerity,  that  though  our  grace  be 
little,  yet  it  is  of  the  right  stamp,  and  shows  us,  that 


THE  soul's  conflict.  277 

we  are  servants,  and  sons,  though  unworthy  to  be  so. 
Here  a  Uttle  truth  will  go  far.     Hence  it  is  that  the 
saints  in  all  their  extremities  still  allege  something, 
that  shows  that  they  are  within  the  covenant,  we  are 
thy  children^  thy  people^  and  thy  servants,  &c.    God 
is  mindful  of  his  covenant,  but  is  well  pleased,  that 
we  should  mind  him  of  it  too,  and  mind  it  ourselves 
to  make  use  of  it,  as  David  doth  here.     He  knew  if 
he  could  bring  his  soul  to  his  God,  all  would  be  quiet. 
God  is  so  ready  to  mercy,  that  he  delighteth  in  it, 
and  delighteth  in  Christ,  through  whom  he  may  show 
mercy,  notwithstanding  his  justice,  as  being  fully  satis- 
fied in  Christ.     Mercy  is  his  name  that  he  will  be 
known  by.     It  is  his  glory  which  we  behold  in  the 
face  of  Christ,  who  is  nothing  but  grace  and  mercy 
itself     Nay,  he  pleads  reasons  for  mercy,  even  from 
the  sinfulness  and  misery  of  his  creature,  and  main- 
tains his  own  mercy  against  all  the  wrangling  cavils 
of  flesh  and  blood,  that  would  put  mercy  from  them ; 
and  hearken  more  willingly  to  Satan's  objections,  than 
God's  arguments,  till  at  length  God  subdues  their  spi- 
rits so  far,  as  they  become  ashamed  for  standing  out 
so  long  against  him.    How  ready  will  God  be  to  show 
mercy  to  us  when  we  seek  it,  that  thus  presseth  upon 
us,  when  we  seem  to  refuse  it?   If  God  should  take 
advantage  of  our  waywardness,  what  would  become 
of  us  ?    Satan's  course  is  to  discourage  those  that  God 
would  have  encouraged,  and  to  encourage  those  whom 
God  never  speaks  peace  unto,  and  he  thinks  to  gain 
both  ways.     Our  care  therefore  should  be  when  we 
resolve  upon  God's  ways,  to  labour  that  no  discour- 
agement fasten  upon  us,  seeing  God  and  his  word 
speak  all  comfort  to  us. 

And  because  the  best  of  a  Christian  is  yet  to  come, 
we  should  raise  up  our  spirits  to  wait  upon  God,  for 
that  mercy  which  is  yet  to  come.  All  inferior  wait- 
ings for  good  things  here,  do  but  train  us  up  in  the 
comfortable  expectation  of  the  main. 

This  waiting  on  God  requires  a  great  strength  of 
grace,  by  reason  not  only,  1.  of  the  excellency  of  the 
things  waited  for,  which  are  far  beyond  any  thing  we 


278  THE  soul's  conflict. 

can  hope  for  in  the  world.  But,  2.  in  regard  of  the 
long  day  which  God  takes  before  he  performeth  his 
promise,  and,  3,  from  thence  the  tediousness  of  delay. 
4.  The  many  troubles  of  life  in  our  way.  5.  The 
great  opposition  we  meet  with  in  the  world;  6.  and 
scandals  ofttimes  even  from  them  that  are  in  great 
esteem  for  reUgion;  7.  together  with  the  untoward- 
ness  of  our  nature  in  being  ready  to  be  put  off  by  the 
least  discouragement.  In  these  respects  there  must  be 
more  than  a  human  spirit  to  hold  up  the  soul,  and 
carry  it  along  to  the  end  of  that  which  we  wait  for. 

But  if  God  be  our  God,  that  love  which  engaged 
him  to  bind  himself  to  us  in  precious  promises;  will 
furnish  us  likewise  with  grace  needful,  till  we  be  pos- 
sessed of  them.  He  will  give  us  leave  to  depend 
upon  him  both  for  happiness,  and  all  sanctifying  and 
quieting  graces,  which  may  support  the  soul,  till  it 
come  to  its  perfect  rest  in  God.  For  God  so  quiets 
the  hearts  of  his  children,  as  withal  he  makes  them 
better  and  fitter  for  that  which  he  provides  for  them; 
grace  and  peace  go  together;  our  God  is  the  God  of 
grace  and  peace,  of  such  graces  as  breed  peace. 

1.  As  he  is  a  God  of  love,  nay,  love  itself  to  us,  so 
a  taste  of  his  love,  raising  up  our  love,  is  better  than 
wine,  full  of  nothing  but  encouragement;  it  will  fetch 
up  a  soul  from  the  deepest  discouragement ;  this  grace 
quickeneth  all  other  graces,  it  hath  so  much  spirits  in 
it  as  will  sweeten  all  conditions.  Love  enables  to 
wait,  as  Jacob  for  Leah,  seven  years.  Gen.  xxxix. 
Nothing  is  hard  to  love;  it  carries  all  the  powers  of 
the  soul  with  it. 

2.  As  he  is  a  God  of  hope,  so  by  this  grace  as  an 
anchor  fastened  in  heaven  within  the  veil,  he  stayeth 
the  soul ;  that  though  as  a  ship  at  anchor  it  may  be 
tossed  and  moved,  yet  not  removed  from  its  station. 
This  hope,  as  cork,  will  keep  the  soul,  though  in  some 
heaviness,  from  sinking,  and  as  a  helmet  bear  off  the 
blows,  that  they  endanger  not  our  life.  Eph.  vi. 

3.  As  God  is  a  God  of  hope,  so  by  hope  of  patience, 
which  is  a  grace  whereby  the  soul  resigneth  up  itself 
to  God  in  humble  submission  to  his  will,  because  he 


THE  soul's  conflict.  279 

is  our  God,  as  David  in  extremity  comforted  himself 
in  the  Lord  his  God.  Patience  breeds  comfort,  be- 
cause it  brings  experience  with  it  of  God's  owning  of 
us  to  be  his.  Eph.  vi.  The  soul,  shod  and  fenced  with 
this,  is  prepared  against  all  rubs  and  thorns  in  our 
way,  so  as  we  are  kept  from  taking  offence.  All 
troubles  we  suffer,  do  but  help  patience  to  its  perfect 
work,  Rom.  v.  3 ;  by  subduing  the  unbroken  sturdi- 
ness  of  our  spirits,  when  we  feel  by  experience,  we 
get  but  more  blows,  by  standing  out  against  God. 

4.  The  Spirit  of  God,  likewise,  is  a  Spirit  of  meek- 
ness, whereby,  though  the  soul  be  sensible  of  evil,  yet 
it  moderates  such  distempers,  as  would  otherwise  rob 
a  man  of  himself;  and  together  with  patience  keepeth 
the  soul  in  possession  of  itself.  It  stays  murmurings 
and  frettings  against  God  or  man.  It  sets  and  keeps 
the  soul  in  tune.  It  is  that  which  God  (as  he  works, 
so  he)  much  delights  in,  and  sets  a  price  upon  it,  as 
the  chief  ornament  of  the  soul.  The  ineek  of  the  earth 
seek  God,  and  are  hid  in  the  day  of  his  wrath,  Zeph. 
ii.  3;  whereas  high  spirits  that  compass  themselves 
^\\k\.  pride  as  with  a  chain,  Psalm  Ixxiii.  6;  thinking 
to  set  out  themselves  by  that  which  is  their  shame, 
are  looked  upon  by  God  afar  off.  Meek  persons  will 
bow  when  others  break ;  they  are  raised  when  others 
are  plucked  down,  and  stand  when  others  that  mount 
upon  the  wings  of  vanity /<;///,  Matt.  v.  5;  these  pre- 
vail by  yielding,  and  are  lords  of  themselves,  and 
other  things  else,  more  than  other  unquiet  spirited 
men:  the  blessings  of  heaven  and  earth  attend  on  these. 

5.  So,  likewise,  contentedness  with  our  estate  is 
needful  for  a  waiting  condition,  and  this  we  have  in 
our  God,  being  able  to  give  the  soul  full  satisfaction. 
For  outward  things  God  knows  how  to  diet  us;  if  our 
condition  be  not  to  our  mind,  he  will  bring  our  mind 
to  our  condition.  If  the  spirit  be  too  big  for  the  con- 
dition, it  is  never  quieted,  therefore  God  will  level 
both.  These  wants  be  well  supplied  that  are  made 
up  with  contentedness,  and  with  riches  of  a  higher 
kind.  If  the  Lord  be  our  Shepherd,  we  can  want 
nothing.     This  lifteth  the  weary  hands  and  feeble 


280  ^  THE  soul's  conflict. 

knees,  even  under  chastisement,  wherein  though  the 
soul  mourneth  in  the  sense  of  God's  displeasure,  yet 
it  rejoiceth  in  his  fatherly  care. 

6.  But  patience  and  contentment  are  too  low  a  con- 
dition for  the  soul  to  rest  in,  therefore  the  Spirit  of 
God  ariseth  it  up  to  a  spiritual  enlargement  of  joy. 
So  much  joy,  so  much  light;  and  so  much  light,  so 
much  scattering  of  darkness  of  spirit.  We  see  in 
nature  how  a  little  light  will  prevail  over  the  thickest 
clouds  of  darkness,  a  little  fire  wastes  a  great  deal  of 
dross.  The  knowledge  of  God  to  be  our  God,  brings 
such  a  light  of  joy  into  the  soul,  as  driveth  out  dark 
uncomfortable  conceits;  this  light  makes  lightsome. 
If  the  light  of  knowledge  alone  makes  bold,  much 
more  the  light  of  joy  arising  from  our  communion  and 
interest  in  God.  How  can  we  enjoy  God,  and  not 
joy  in  him?  a  soul  truly  cheerful  rejoiceth  that  God 
whom  it  loveth,  should  think  it  worthy  to  endure  any 
thing  for  him.  This  joy  often  ariseth  to  a  spirit  of 
glory,  even  in  matter  of  outward  abasement;  if  the 
trouble  accompained  with  disgrace  continue,  the  Spi- 
rit of  glory  rests  upon  us,  and  it  will  rest  so  long  un- 
til it  makes  us  more  than  conquerors,  even  then  when 
we  seemed  conquered ;  for  not  only  the  cause,  but  the 
spirit  riseth  higher,  the  more  the  enemies  labour  to 
keep  it  under,  as  we  see  in  Stephen.  Acts  vii. 

With  this  joy  goeth  a  spirit  of  courage  and  confi- 
dence. What  can  daunt  that  soul,  which  in  the  great- 
est troubles  hath  made  the  great  God  to  be  its  own  ? 
such  a  spirit  dares  bid  defiance  to  all  opposite  power, 
setting  the  soul  above  the  world,  having  a  spirit  larger 
and  higher  than  the  world,  and  seeing  all  but  God 
beneath  it,  as  being  in  heaven  already  in  its  head. 
After  Moses  and  Micah  had  seen  God  in  his  favour 
to  them,  how  little  did  they  regard  the  angry  counte- 
nances of  those  mighty  princes,  that  were  in  their  times 
the  terrors  of  the  world;  the  courage  of  a  Christian 
is  not  only  against  sensible  danger,  and  of  flesh  and 
blood,  but  against  principalities  and  powers  of  dark- 
ness against  the  whole  kindoni  of  Satan,  the  god 
of  the  world,  whom  he  knows  shortly  shall  be  trodden 


THE  soul's  conflict.  281 

under  his  feet.  Rom.  xvi.  20.  Satan  and  his  may 
for  a  time  exercise  us,  but  they  cannot  hurt  us.  True 
beUevers  are  so  many  kings  and  queens,  so  many 
conquerors  over  that  which  others  are  slaves  to  ;  they 
can  overcome  themselves  in  revenge,  they  can  despise 
those  things  tliat  the  world  admires,  and  see  an  ex- 
cellency in  that  which  the  world  sets  light  by,  they 
can  set  upon  spiritual  duties,  which  the  world  cannot 
tell  how  to  go  about,  and  endure  that  which  others 
tremble  to  think  of,  and  that  upon  wise  reasons,  and 
a  sound  foundation,  they  can  put  off  themselves,  and 
be  content  to  be  nothing,  so  their  God  may  appear 
the  greater,  and  dare  untertake  and  undergo  any 
thing  for  the  glory  of  their  God.  This  courage  of 
Christians  among  the  heathen  was  counted  obsti- 
nacy, but  they  knew  not  the  power  of  the  Spirit  of 
Christ  in  his,  which  is  ever  strongest,  when  they  are 
weakest  in  themselves,  they  knew  not  the  privy  ar- 
mour of  proof  that  Christians  had  about  their  hearts, 
and  thereupon  counted  their  courage  to  be  obstinacy. 

Some  think  the  martyrs  were  too  prodigal  of  their 
blood,  and  that  they  might  have  been  better  advised ; 
but  such  are  unacquainted  with  the  force  of  the  love 
of  God  kindled  in  the  heart  of  his  child,  which  makes 
him  set  such  a  high  price  upon  Christ  and  his  truth, 
that  he  counts  not  his  life  dear  unto  him.  Acts.  xx. 
24;  he  knows  he  is  not  his  own,h\\X  he  hath  given  up 
himself  to  Christ,  and  therefore  all  that  is  his,  yea,  if  he 
had  more  lives  to  give  for  Christ,  he  should  have  them. 
He  knows  he  shall  be  no  loser  by  it.  He  knows  it 
is  not  a  loss  of  his  hfe,  but  an  exchange  for  a  better. 

We  see  the  creatures  that  are  under  us  will  be 
courageous  in  the  eye  of  their  masters,  that  are  of 
a  superior  nature  above  them,  and  shall  not  a  Chris- 
tian be  courageous  in  the  presence  of  his  great  Lord 
and  Master,  who  is  present  with  him,  about  him,  and 
in  him?  undoubtedly  he  that  hath  seen  God  once  in 
the  face  of  Christ,  dares  look  the  grimmest  creature 
in  the  face,  yea,  death  itself  under  any  shape.  The 
fear  of  all  things  flies  before  such  a  soul.  Only  a 
Christian  is  not  ashamed  of  his  confidence.     Why 


282  THE  soul's  conflict. 

should  not  a  Christian  be  as  bold  for  his  God,  as  others 
are  for  the  base  gods  they  make  to  themselves  ? 

7.  Besides  a  spirit  of  courage  (for  establishing  the 
soul)  is  required  a  spirit  of  constancy,  whereby  the 
soul  is  steeled  and  preserved  immoveable  in  all  condi- 
tions, whether  present  or  to  come,  and  is  not  changed 
in  changes.  And  why?  but  because  the  spirit  knows 
that  God  on  whom  it  rests  is  unchangeable.  We  our- 
selves are  as  quicksilver,  unsettled  and  moveable,  till 
the  Spirit  of  constancy  fix  us.  We  see  David  sets  out 
God  in  glorious  terms,  borrowed  from  all  that  is  strong 
in  the  creature,  to  show  that  he  had  great  reason  to 
be  constant,  and  cleaving  to  him.  lie  is  my  rock,  my 
buckler,  the  horn  of  my  salvation,  my  strong  tower, 
&c.  God  is  a  rock  so  deep,  that  no  floods  can  under- 
mine ;  so  high,  that  no  waves  can  reach,  though  they 
rise  never  so  high,  and  rage  never  so  much.  When 
we  stand  upon  this  rock  that  is  higher  than  we,  we 
may  overlook  all  waves,  SAvelling,  and  foaming,  and 
breaking  themselves,  but  not  hurting  us.  And  there- 
upon may  triumphantly  conclude  with  the  Apostle, 
that  neither  height,  nor  depth,  shall  ever  separate  us 
from  the  love  of  God.  Rom.  viii.  39.  Whatsoever  is 
in  the  creature  he  found  in  his  God,  and  more  abun- 
dant; the  soul  cannot  with  an  eye  of  faith  look  upon 
God  in  Christ,  but  it  will  be  in  its  degree  as  God  is 
quiet  and  constant,  the  spirit  aimeth  at  such  a  condi- 
tion as  it  beholdeth  in  God  towards  itself 

This  constancy  is  upheld  by  endeavouring  to  keep 
a  constant  sight  of  God,  for  want  of  which  it  oft  fares 
with  us,  like  men,  that  having  a  city  or  tower  in  their 
eye,  passing  through  uneven  grounds,  hills,  and  dales, 
sometimes  get  the  sight  thereof,  sometimes  lose  it,  and 
sometimes  recove;:  it  again,  though  the  tower  be  still 
where  it  was,  and  they  nearer  to  it  than  they  were  at 
first.  So  it  is  oft  with  our  uneven  spirits;  when  once 
we  have  a  sight  of  God, upon  any  present  encourage- 
ment, we  let  fall  our  spirits,  and  lose  the  sight  of  him, 
until  by  an  eye  of  faith  we  recover  it  again,  and  see 
him  still  to  be  where  he  was  at  first.  The  cherishing 
of  passions  take  away  the  sight  of  God,  as  clouds  take 


THE  soul's  conflict.  283 

away  the  sight  of  the  sun:  though  the  sun  be  still 
where  it  was,  and  shineth  as  much  as  ever  it  did. 
We  use  to  say,  when  the  body  of  the  moon  is  betwixt 
the  sun  and  us,  that  the  sun  is  eclipsed,  when  indeed 
not  the  sun  but  the  earth  is  darkened,  the  sun  loseth 
not  one  of  its  glorious  beams.  God  is  oft  near  us,  as 
he  was  unto  Jacob,  and  we  are  not  aware  of  it.  God 
was  near  the  holy  man  Asaph,  when  he  thought  him 
afar  off.  I  am  coiitinually  loith  thee,  saith  he,  thou 
holdest  me  by  my  right  hand.  Psalm  Ixxiii.  27. 
Mary  in  her  weeping  passion  could  not  see  Christ 
before  her,  he  seemed  a  stranger  unto  her.  So  long 
as  we  can  keep  our  eye  upon  God,  we  are  above  the 
reach  of  sin  or  any  spiritual  danger. 


CHAPTER  XXXIV. 

OF    CONFIRMING    THIS     TRUST    IN    GOD — SEEK     IT    OF     GOD    HIMSELF SIN3 

HINDER    not:    nor    SATAN CONCLUSION,  AND    SOLILOaUY. 

§  I.  But  to  turn  to  the  drawing  out  of  our  trust  by 
waiting.  Our  estate  in  this  world  is  still  to  wait,  and 
happy  it  is  that  we  have  so  great  things  to  wait  for; 
but  our  comfort  is,  that  we  have  not  only  ?i  furniture 
of  graces,  2  Pet.  i.  5;  one  strengthening  another  as 
stones  in  an  arch,  but  likewise  God  vouchsafeth  some 
drops  of  the  sweetness  of  the  things  we  wait  for,  both 
to  increase  our  desire  of  those  good  things,  as  likewise 
to  enable  us  more  comfortably  to  wait  for  them.  And 
though  we  should  die  waiting,  only  cleaving  to  the 
promise  with  little  or  no  taste  of  the  good  promised ; 
yet  this  might  comfort  us,  that  there  is  a  life  to  come, 
that  is  a  life  of  sight  and  sense,  and  not  only  of  taste 
but  oi  fulness,  and  that  for  evermore.  Psalm  xvi.  11. 
Our  condition  here  is  to  live  by  faith  and  not  by  sight ; 
only  to  make  our  living  by  faith  more  lively,  it  pleaseth 
God  when  he  sees  fit,  to  increase  our  earnest  of  that 
we  look  for.  Even  here  God  waits  to  be  gracious  to 
those  that  wait  for  him.  Isa.  xxx.  18.  And  in  heaven 
Christ  waits  for  us,  we  are  part  of  his  fulness,  Eph. 
i.  23;  it  is  part  of  his  joy  that  we  shall  be  where  he  is, 


284  THE  soul's  conflict. 

John  xvii.  24 :  he  will  not  therefore  be  long  without 
us.  The  blessed  angels  and  saints  in  heaven  wait  for 
us.  Therefore  let  us  be  content  as  strangers  to  wait 
a  while  till  we  come  home,  and  then  ive  shall  be  for 
ever  with  the  Lord;  there  is  our  eternal  rest,  where 
we  shall  enjoy  both  our  God  and  ourselves  in  perfect 
happiness,  being  as  without  need,  so  without  desire 
of  the  least  change.  When  the  time  of  our  departure 
thither  comes,  then  we  may  say  as  David,  Enter  now 
my  soul  into  thy  rest.  This  is  the  rest  which  re- 
maineth  for  Gocfs  people,  that  is  worth  the  waiting 
for,  when  we  shall  rest  from  all  labour  of  sin  and 
sorrow,  and  lay  our  heads  in  the  bosom  of  Christ 
for  ever. 

It  stands  us  therefore  upon  to  get  this  great  charter 
more  and  more  confirmed  to  us,  that  God  is  our  God, 
for  it  is  of  everlasting  use  unto  us.  It  first  begins  at 
our  entering  into  covenant  with  God,  and  continues 
not  only  unto  death,  but  entereth  into  heaven  with  us. 
As  it  is  our  heaven  upon  earth  to  enjoy  God  as  ours, 
so  it  is  the  very  heaven  of  heaven,  that  there  we  shall 
for  ever  behold  him,  and  have  communion  with  him. 

The  degrees  of  manifesting  this  propriety  in  God 
are  divers,  rising  one  upon  another,  as  the  light  clears 
up  by  little  and  little  till  it  comes  to  a  perfect  day. 
1.  As  the  ground  of  all  the  rest,  we  apprehend 
God  to  be  a  God  of  some  peculiar  persons,  as  favour- 
ites above  others.  2.  From  hence  is  stirred  up  in  the 
soul  a  restless  desire,  that  God  would  discover  him- 
self so  to  it,  as  he  doth  to  those  that  are  his,  that  he 
would  visit  our  souls  with,  the  salvation  of  his  chosen. 
3.  Hence  follows  a  putting  of  the  soul  upon  God,  an 
adventuring  itself  on  his  mercy.  4.  Upon  this,  God, 
when  he  seeth  fit,  discovers  by  his  Spirit  that  he  is 
ours.  5.  Whence  followeth  a  dependence  on  him  as 
ours,  for  all  things  that  may  carry  us  on  in  the  way 
to  heaven.  6.  Courage  and  boldness  in  setting  our- 
selves against  whatsoever  may  oppose  us  in  the  way, 
as  the  three  young  men  in  Daniel,  Our  God  can  de- 
liver us  if  he  will.  Our  God  is  in  heaven,  &c. 
7.    After  which  springs  a  sweet   spiritual  security, 


THE  soul's  conflict.  285 

whereby  the  soul  is  freed  from  slavish  fears,  and 
glorieth  in  God  as  ours  in  all  conditions.  And  this  is 
termed  by  the  Apostle,  not  only  assurance  but  the 
riches  of  assurance.  Yet  this  is  not  so  clear  and  full 
as  it  shall  be  in  heaven,  because  some  clouds  may  after 
arise  out  of  the  remainder  of  corruption,  which  may 
something  overcast  this  assurance,  until  the  light  of 
God's  countenance  in  heaven  for  ever  scatters  all. 

There  being  so  great  happiness  in  this  nearness 
betwixt  God  and  us,  no  wonder  if  Satan  labour  to 
hinder  the  same,  by  interposing  the  guilt  and  hein- 
ousness  of  our  sins,  which  he  knows  of  themselves 
will  work  a  separation:  but  these,  upon  our  first 
serious  thought  of  returning,  will  be  removed.  As 
they  could  not  hmder  our  meeting  with  God,  so  they 
may  cause  a  strangeness  for  a  time,  but  not  a  part- 
ing, a  hiding  of  God's  countenance,  but  not  a  banish- 
ing of  us  from  it.  Peter  had  denied  Christ,  and  the 
rest  of  the  Apostles  had  left  him  all  alone ;  yet  our 
Saviour,  after  his  resurrection,  forgets  all  former  un- 
kindnesses;  he  did  not  so  much  as  object  it  to  them, 
but  sends  Mary,  who  herself  had  been  a  great  sinner, 
as  an  apostle  to  the  apostles,  and  that  presently,  to 
tell  them  that  he  was  risen ;  his  care  would  have  no 
delay.  He  knew  they  were  in  great  heaviness  for 
their  unkindness.  Though  he  was  now  entered  into 
the  first  degree  of  his  glory,  yet  we  see  his  glory 
made  him  not  forget  his  poor  disciples.  Above  all, 
he  was  most  careful  of  Peter,  as  deeper  in  sin  than 
the  rest,  and  therefore  deeper  in  sorrow.  Go  tell 
Peter  he  needs  inost  comfort.  But  what  is  the  mes- 
sage? that  /  ascend  not  to  my  Father  alone,  but 
to  your  Father;  not  to  my  God  only,  but  to  your 
God. 

And  shall  not  we  be  bold  to  say  so  after  Christ  hath 
taught  to  us,  and  put  this  claim  into  our  mouths?  If 
once  we  let  this  hold  go,  then  Satan  hath  us  where 
he  would,  every  little  cross  then  dejects  us.  Satan 
may  darken  the  joy  of  our  salvation,  but  not  take 
away  the  God  of  our  salvation.  David,  after  his  cry- 
ing sin  of  murder,  prays.  Restore  unto  me  the  joy  of 


286  THE   soul's   conflict. 

thy  salvation,  Psalm  li;  this  he  had  lost:  but  yet  m 
the  same  psalm  he  prays,  Deliver  me  from  blood,  O 
God  thou  God  of  my  salvation  :  therefore,  whatso- 
ever sense,  reason,  temptatioji,  the  law,  oy  guilt  upon 
conscience  shall  say,  nay,  however  God  himself,  by 
his  strange  carriage  to  iis  may  seem  to  be,  yet  let  us 
cast  ourselves  upon  him,  and  not  suffer  this  plea  to 
be  wrung  from  us,  but  shut  our  eyes  to  all,  and  look 
upon  God  Jill-gracious  and  Jill-sufficient,  who  is  the 
Fat  her, ih.Q  begetter  of  com/or/,  2  Cor.  i.  3;  the  God, 
the  creator  of  consolation,  not  only  of  things  that 
may  comfort,  but  of  the  comfort  itself  conveyed 
through  these  unto  us.  Who  is  a  God  like  unto  our 
God,  that  passeth  by  the  sins  of  the  remnant  of  his 
people?  This  should  not  be  thought  on  without  ad- 
miration ;  and  indeed  there  nothing  so  much  deserves 
our  wonderment  as  such  mercy,  of  such  a  God,  to 
such  as  we. 

Since  God  hath  avouched  us  to  be  his  peculiar 
people,  let  us  avouch  him,  and  since  he  hath  passed 
his  word  for  us,  let  us  pass  our  words  for  him  that  we 
will  be  his,  and  stand  for  him,  and  to  our  power  ad- 
vance his  cause.  Thus  David  out  of  an  enlarged 
spirit  saith,  Thou  art  my  God,  and  I  will  praise 
thee  ;  thou  art  my  God,  and  I  will  exalt  thee.  What- 
soever we  engage  for  God,  we  are  sure  to  be  gainers 
by.  The  true  Christian  is  the  wisest  merchant,  and 
makes  the  best  adventure.  He  may  stay  long,  but  is 
sure  of  a  safe  and  a  rich  return.  A  godly  man  is  most 
wise  for  himself.  We  enter  on  religion,  upon  these 
terms,  to  part  with  ourselves,  and  all,  when  God  shall 
call  for  it. 

§  II.  God  much  rejoiceth  in  sinners  converted,  as 
monuments  of  his  mercy,  and  because  the  remem- 
brance of  their  former  sins  whets  them  on  to  be  more 
earnest  in  his  service,  especially  after  they  have  felt 
the  sense  of  God's  love ;  they  even  burn  with  a  holy 
desire  of  honouring  him,  whom  before  they  disho- 
noured, and  stand  not  upon  doing  or  suffering  any 
thing  for  him,  but  cheerfully  embrace  all  occasions 
of  expressing  obedience.     God  hath  more  work  from 


THE  sOul's  conflict.  287 

them  than  from  others ;  why  then  should  any  be  dis- 
couraged? 

Neither  is  it  sins  after  our  conversion,  that  nullify 
this  claim  of  God  to  be  ours.  Fol'  this  is  the  grand 
difference  betwixt  the  two  covenants,  that  now  God 
will  be  merciful  to  our  sins,  if  our  hearts  by  faith 
be  sprinkled  ivith  the  blood  of  Christ.  Though  one 
sin  was  enough  to  bring  condemnation,  yet  the  free 
gift  of  grace  in  Christ  is  of  many  offences  unto  jus- 
tification. And  we  have  a  sure  ground  for  this,  for 
the  righteousness  of  Christ  is  God's  righteousness, 
and  God  will  thus  glorify  it,  that  it  shall  stand  good 
to  those  that  by  faith  apply  it  against  their  daily  sins, 
even  till  at  once  we  cease  both  to  live  and  sin.  For 
this  very  end  was  the  Son  of  God  willingly  made  sin, 
that  we  might  be  freed  from  the  same.  And  if  all 
our  sins  laid  upon  Christ  could  not  take  away  God's 
love  from  him,  shall  they  take  away  God's  love  from 
us,  when  by  Christ's  blood  our  souls  are  purged  from 
them? 

0  mercy  of  all  mercies,  that  when  we  were  once 
his,  and  gave  away  ourselves  for  nothing,  and  so  be- 
came neither  his  nor  our  own,  that  then  he  would 
vouchsafe  to  become  ours,  and  make  us  his  by  such  a 
way,  as  all  the  angels  in  heaven  stand  wondering  at ; 
even  his  Son  not  only  taking  our  nature  and  miser- 
able condition,  but  our  sin  upon  him,  that  that  being 
done  away,  we  might  through  Christ  have  boldness 
with  God  as  ours,  who  is  now  in  heaven  appearing 
there  for  us,  until  he  bring  us  home  to  himself,  and 
presents  us  to  his  Father  for  his  for  ever. 

Think  not  then  only  that  we  are  God's  and  he  ours, 
but  from  what  love  and  by  what  glorious  means  this 
was  brought  to  pass ;  what  can  possibly  disable  this 
claim,  when  God  for  this  end  hath  founded  a  cove- 
nant of  peace  so  strongly  in  Christ,  that  sin  itself 
cannot  disannul  it?  Christ  was  therefore  manifest, 
that  he  might  destroy  this  greatest  work  of  the  devil. 
1  John  iii.  5,  8.  Forgiveness  of  sins  now  is  one  chief 
part  of  our  portion  in  God.  It  is  good  therefore  not 
to  pore  and  plod  so  much  upon  sin  and  vileness  by 


288  THE  soul's  conflict. 

it,  as  to  forget  that  mercy  that  rejoiceth  over  judg- 
ment. If  we  once  be  God's,  though  we  drink  this 
deadly  poison,  it  shall  not  hurt  us.  Mark  xvi.  18. 
God  will  make  a  medicine,  an  antidote  of  it ;  and 
for  ail  other  evils,  the  fruit  of  them  is  by  God's  sanc- 
tifying the  same,  the  taking  away  sin  out  of  our  na- 
tures; so  that  lesser  evils  are  sent  to  take  away  the 
greater.  If  God  could  not  over-rule  evils  to  his  own 
ends,  he  would  never  suffer  them. 

§  III.  I  have  stood  the  longer  upon  this,  because  it 
is  the  one  thing  needful,  the  one  thing  we  should 
desire,  that  this  one  God  in  whom,  and  from  whom 
is  all  good,  should  be  ours.  All  promises  of  all  good 
in  the  new  covenant,  spring  first  from  this,  that  God 
will  be  ours  and  we  shall  he  his.  Jer.  xxxii.  What 
can  we  have  more ;  and  what  is  in  the  world  less 
that  will  content  us  long,  or  stand  us  in  any  stead, 
especially  at  that  time  when  all  must  be  taken  from 
us?  Let  us  put  up  all  our  desires  for  all  things 
we  stand  in  need  of,  in  this  right  we  have  to  God  in 
Christ,  who  hath  brought  God  and  us  together;  he 
can  deny  us  nothing,  that  hath  not  denied  us  himself. 
If  he  be  moved  from  hence  to  do  us  good,  that  we 
are  his;  let  us  be  moved  to  fetch  all  good  from  him, 
on  the  same  right  that  he  is  ours. 

The  persuasion  of  this  will  free  us  from  all  pusilla- 
nimity, lowliness,  and  narrowness  of  spirit,  when  we 
shall  think  that  nothing  can  hurt  us,  but  it  must 
break  thi'ough  God  first.  If  God  give  quietness,  who 
shall  make  trouble?  Job  xxxiv.  29.  If  God  be  with 
us,  who  can  be  against  us  ?  This  is  that  which  puts 
comfort  into  all  other  comforts,  that  maketh  any  bur- 
then light;  this  is  always  ready  for  all  purposes;  our 
God  is  a  present  and  a  seasonalDle  help.  All  evils  are 
at  his  command  to  be  gone,  and  all  comforts  at  his 
command  to  come.  It  is  but,  go  comfort,  go  peace, 
to  such  a  man's  heart,  cheer  him,  raise  him :  go  sal- 
vation, rescue  such  and  such  a  soul  in  distress.  So 
said  and  so  done  presently.  Nay,  with  reverence  be 
it  spoken,  so  far  doth  God  pass  over  himself  unto  us, 
that  he  is  content  himself  to  be  commanded  by  us. 


THE  soul's  conflict.  289 

Concerning  the  work  of  my  hands  command  you  me; 
lay  the  care  and  charge  of  that  upon  me.  He  is  con- 
tent to  be  out-wrestled  and  over-powered  by  a  spirit 
of  faith  as  in  Jacob,  and  the  woman  of  Canaan;  to 
be  as  it  were  at  our  service.  He  would  not  have 
us  want  any  thing  wherein  he  is  able  to  help  us. 
And  what  is  there  wherein  God  cannot  help  us? 
If  Christians  knew  the  power  they  have  in  heaven 
and  earth,  what  were  able  to  stand  against  them  ? 
What  wonder  is  it  if  faith  overcome  the  world,  if  it 
overcomes  him  that  made  the  world?  that  faith  should 
be  almighty  that  hath  the  Almighty  himself  ready 
to  use  all  his  power  for  the  good  of  them  to  whom  he 
hath  given  the  power  of  himself  unto  ?  Having  there- 
fore such  a  living  fountain  to  draw  from,  such  a 
centre  to  rest  in,  having  all  in  one,  and  that  one 
ours,  why  should  we  knock  at  any  other  door  ?  we 
may  go  boldly  to  God  now,  as  made  ours,  being 
bone  of  our  bone,  and  flesh  of  our  flesh.  We  may 
go  more  comfortably  to  God,  than  to  any  angel  or 
saint.  God  in  the  second  person  hath  vouchsafed 
to  take  our  nature  upon  him,  but  not  that  of  angels. 
Our  God,  and  our  man,  our  God-man  is  ascended 
unto  the  high  court  of  heaven  to  this  and  our  God, 
clothed  with  our  nature.  Is  there  any  more  able  and 
willing  to  plead  our  cause,  or  to  whom  we  may  trust 
business  with,  than  he,  who  is  in  heaven  for  all 
things  for  us,  appertaining  to  God?  Heb.  v.  1. 

It  should  therefore  be  the  chief  care  of  a  Christian, 
upon  knowledge  of  what  he  stands  in  need  of,  to 
know  where  to  supply  all.  It  should  raise  up  a  holy 
shame  and  indignation  in  us,  that  there  should  be  so 
much  in  God,  who  is  so  near  unto  us  in  Christ,  and 
we  make  so  little  use  of  him.  What  good  can  any 
thing  do  us  if  we  use  it  not?  God  is  ours  to  use,  and 
yet  men  will  rather  use  shifts  and  unhallowed  poli- 
cies, than  be  beholding  to  God,  who  thinks  himself 
never  more  honoured  by  us  than  when  we  make  use 
of  him.  If  we  believe  any  thing  will  do  us  good,  we 
naturally  make  out  for  the  obtaining  of  it.  If  we  be- 
lieve any  thing  will  hurt  us,  we  study  to  decline  it. 

19 


290  THE  soul's  conflict. 

And  certain  it  is,  if  we  believed  that  so  much  good 
were  in  God,  we  would  then  apply  ourselves  to  him, 
and  him  to  ourselves;  whatsoever  virtue  is  in  any 
thing,  it  is  conveyed  by  application  and  touching  of 
it ;  that,  whereby  we  touch  God,  is  our  faith,  which 
never  toucheth  him,  but  it  draws  virtue  from  him; 
upon  the  first  touch  of  faith,  spiritual  life  is  begun.  It 
is  a  bastard  in  nature,  to  believe  any  thing  can  work 
upon  another  without  spiritual  or  bodily  touch.  And 
it  is  a  monster  in  religion,  to  believe  that  any  saving 
good  will  issue  from  God,  if  we  turn  from  him,  and 
shut  him  out,  and  our  hearts  be  unwilling.  Where 
unbelief  is,  it  binds  up  his  power.  Where  faith  is, 
there  it  is  between  the  soul  and  God,  as  betwixt  the 
iron  and  the  loadstone,  a  present  closing  and  drawing 
of  one  to  the  other.  This  is  the  beginning  of  eternal 
life,  so  to  know  God  the  Father  and  his  Son  Christ, 
John  xvii.  4 ;  as  thereby  to  embrace  him  with  the  arms 
of  faith  and  love,  as  ours,  by  the  best  title  he  can 
make  us,  who  is  truth  itself. 

Since  then  our  happiness  lies  (out  of  ourselves)  in 
God,  we  should  go  out  of  ourselves  for  it,  and  first  get 
into  Christ,  and  so  unto  God  in  him ;  and  then  labour, 
by  the  Spirit  of  the  Father  and  the  Son,  to  maintain 
acquaintance  with  both,  that  so  God  may  be  ours, 
not  only  in  covenant  but  in  communion,  hearkening 
what  he  will  say  to  us,  and  opening  our  spirits,  dis- 
closing our  wants,  consulting  and  advising  in  all  our 
distresses  with  him.  By  keeping  this  acquaintance 
with  God,  peace  and  all  good  is  conveyed  to  us.  Job 
xxii.  21. 

•  Thereafter  as  we  maintain  this  communion  further 
-with  him,  we  out  of  love  study  to  please  him,  by  ex- 
'act  walking  according  to  his  commands;  then  we 
shall  feel  increase  of  peace  as  our  care  increaseth, 
then  he  will  come  and  sup  with  us,  and  be  free  in  his 
refreshing  of  us.  Then  he  will  show  himself  more 
and  more  to  us,  and  manifest  still  a  further  degree  of 
presence  in  joy  and  strength,  until  communion  in 
grace  ends  i?n  communion  in  glory. 
^'  But  we  must  remember,  as  David  doth  here,  to 


THE  soul's  conflict.  291 

desire  and  delight  in  God  himself  more  than  in  any 
thing  that  is  God's;  it  was  a  sign  of  Paul's  pure  love 
to  the  Corinthians,  when  he  said,  Iseek  not  yours,  but 
you.  We  should  seek  for  no  blessing  of  God  so  much 
as  for  himself. 

What  is  there  in  the  world  of  equal  goodness  to 
draw  us  away  from  our  God?  If  to  preserve  the 
dearest  thing  we  have  in  the  world,  we  break  with 
God,  God  will  take  away  the  comfort  we  look  to 
have  by  it,  and  it  will  prove  but  a  dead  contentment, 
if  not  a  torment  to  us.  Whereas,  if  we  care  to  pre- 
serve communion  with  God,  we  shall  be  sure  to  find 
in  him  whatsoever  we  deny  for  him,  honour,  riches, 
pleasures,  friends,  all:  so  much  the  sweeter,  by  how 
much  we  have  the  more  immediately  from  the  spring 
head.  We  shall  never  find  God  to  be  our  God  more, 
than  when  for  making  of  him  to  be  so,  we  suffer  any 
thing  for  his  sake.  We  enjoy  never  more  of  him  than 
then. 

At  the  first  we  may  seek  to  him,  as  rich  to  supply 
our  wants,  as  a  physician  to  cure  our  souls  and  bodies, 
but  here  we  must  not  rest  till  we  come  to  rejoice  in 
him  as  our  friend,  and  from  thence  rise  to  an  admira- 
tion of  him  for  his  own  excellencies,  that  being  so 
high  in  himself,  out  of  his  goodness  would  stoop  low 
to  us.  And  we  should  delight  in  the  meditation  of 
him,  not  only  as  good  to  us,  but  as  good  in  himself; 
because  goodness  of  bounty  springs  from  goodness  of 
disposition;  he  doth  good  because  he  is  good. 

A  natural  man  delights  more  in  God's  gifts  than 
in  his  grace.  If  he  desires  grace,  it  is  to  grace  him- 
self, not  as  grace,  making  him  like  unto  God,  and 
issuing  from  the  first  grace,  the  free  favour  of  God ; 
by  which  means  men  come  to  have  the  gifts  of  God 
without  God  himself.  But  alas,  what  are  all  other 
goods  without  the  chief  good?  they  are  but  as  flowers, 
which  are  long  in  planting,  in  cherishing  and  grow- 
ing, but  short  in  enjoying  the  sweetness  of  them. 
David  here  joys  in  God  himself;  he  cares  for  nothing 
in  the  world,  but  what  he  may  have  with  his  favour ; 
and  whatever  else  he  desires,  he  desires  only  that  he 


292  THE  soul's  conflict. 

may  have  the  better  ground  from  thence  to  praise  his 
God. 

§  IV.  The  sum  of  all  is  this,  the  state  ofGod^s  dear 
children  in  this  world  is  to  be  cast  into  variety  of 
conditions,  wherein,  they  consisting  of  nature,  flesh, 
and  spirit,  every  principle  hath  its  own  and  proper 
working.  They  are  sensible  as  flesh  and  blood;  they 
are  sensible  to  discouragements  as  sinful  flesh  and 
blood ;  but  they  recover  themselves,  as  having  a  higher 
principle  (God's  Spirit)  above  flesh  and  blood  in  them. 

In  this  conflicting  state,  every  principle  labouring 
to  maintain  itself,  at  length  by  help  of  the  Spirit,  back- 
ing and  strengthening  his  own  work,  grace  gets  the 
better,  keeping  nature  within  bounds,  and  suppress- 
ing corruption.  And  this  the  soul,  so  far  as  it  is  spi- 
ritual, doth  by  gathering  itself  to  itself,  and  by  reason- 
ing the  case  so  far,  till  it  concludes,  and  joins  upon  this 
issue,  that  the  only  way  to  attain  sound  peace  is,  when 
all  other  means  fail,  to  trust  in  God.  And  thereupon 
he  lays  a  charge  upon  his  soul  to  do,  so  it  being  a 
course  grounded  upon  the  highest  reason,  even  the 
unchangeable  goodness  of  God;  who,  out  of  the 
riches  of  his  mercy,  having  chosen  a  people  in  this 
world,  which  should  be  to  the  glory  of  his  mercy,  will 
give  them  matter  of  setting  forth  his  praise,  in  show- 
ing some  token  of  good  upon  them,  as  being  those  on 
whom  he  hath  fixed  his  love,  and  to  whom  he  will 
appear  not  only  a  Saviour,  but  salvation  itself.  No- 
thing but  salvation;  as  the  sun  is  nothing  but  light, 
so  whatsoever  proceeds  from  him  to  them  tends  to 
further  salvation.  All  his  ways  towards  them  lead 
to  that;  which  ways  of  his,  though  for  a  time  they  are 
secret,  and  not  easily  found  out,  yet  at  length  God  will 
be  wonderful  in  them,  to  the  admiration  of  his  ene- 
mies themselves,  who  shall  be  forced  to  say,  God  hath 
done  great  things  for  them;  and  all  from  this  ground, 
that  God  is  our  God  in  covenant:  which  words  are  a 
stern  that  rule  and  guide  the  whole  text. 

For  why  should  we  not  be  disquieted  when  we  are 
disquieted?  Why  should  we  not  be  cast  down  when 
we  are  cast  down?  Why  should  we  trust  in  God  as  a 


THE  soul's  conflict.  293 

Saviour?  but  that  he  is  oxir  God,  making  himself  so 
to  us  in  his  choicest  favours:  doing  that  for  us  which 
none  else  can  do,  and  which  he  doth  to  none  else  that 
are  not  his  in  a  gracious  manner.  This  blessed  in- 
terest and  intercourse  betwixt  God's  Spirit  and  our 
spirits,  is  the  hinge  upon  which  all  turns:  without  this 
no  comfort  is  comfortable ;  Avith  this,  no  trouble  can 
be  very  troublesome. 

Without  this  assurance  there  is  little  comfort  in  so- 
liloquies ;  unless,  when  we  speak  to  ourselves,  we  can 
speak  to  God  as  ours.  For  in  desperate  cases,  our 
soul  can  say  nothing  to  itself,  to  still  itself,  unless  it 
be  suggested  by  God.  Discouragements  will  appear 
greater  to  the  soul  than  any  comfort,  unless  God  comes 
in  as  ours. 

See  therefore  David's  art;  he  demands  of  himself 
why  he  was  so  cast  down  ?  The  cause  was  apparent, 
because  there  were  troubles  without,  and  terrors  with- 
in, and  none  to  comfort.  Well,  grant  this,  saith  the 
Spirit  of  God  in  him  (as  the  worst  must  be  granted;) 
yet  saith  the  Spirit,  Trust  in  God — So  I  have. 

Why  then,  wait  in  trusting;  lif;ht  is  sown  for  the 
righteous:  it  comes  not  up  on  the  sudden,  we  must 
not  think  to  sow  and  reap  both  at  once.  If  trouble 
be  lengthened,  lengthen  thy  patience. 

What  good  ivill  come  of  this? 

God  will  wait  to  do  thee  that  good ;  for  which  thou 
shalt  praise  him-,  he  will  deal  so  graciously  with 
thee,  as  he  will  deserve  thy  praise;  he  will  show  thee 
his  salvation.  And  new  favours  will  stir  thee  up  to 
sing  new  songs;  every  new  recovery  of  ourselves  or 
friends,  is,  as  it  were,  a  new  life,  and  ministers  new 
matter  of  praise.  And  upon  offering  this  sacrifice  of 
praise,  the  heart  is  further  enlarged  to  pray  for  fresh 
blessings.  We  are  never  fitter  to  pray,  than  after 
praise. 

But  in  the  mean  time  I  hang  down  my  head, 
whilst  mine  enemies  cari^y  themselves  highly,  and 
my  friends  stand  aloof 

God  in  his  own  time  (which  is  best  for  thee)  will 
be  the  salvation  of  thy  countenance:  he  will  com- 


294  THE  soul's  conflict. 

pass  thee  about  with  songs  of  deUverance,  and  make 
it  appear  at  last  that  he  hath  care  of  thee. 

But  why  then  doth  God  appear  as  a  stranger  to 
me? 

That  thou  shouldst  follow  after  him  with  the  strong- 
er faith  and  prayer;  he  withdraws  himself,  that  thou 
shouldst  be  the  more  earnest  in  seeking  after  him. 
God  speaks  the  sweetest  comfort  to  the  heart  in  the 
wilderness.  Happily  thou  art  not  yet  low  enough, 
nor  purged  enough.  Thy  affections  are  not  thorough- 
ly crucified  to  the  world,  and  therefore  it  will  not  yet 
appear  that  it  is  God's  good  will  to  deliver  thee.  Wert 
thou  a  fit  subject  of  mercy,  God  would  bestow  it  on 
thee. 

But  what  ground  hast  thou  to  build  thyself  so 
strongly  upon  God? 

He  hath  ofi'ered,  and  made  himself  to  be  7ny  God, 
and  so  hath  showed  himself  in  former  times ;  and  I 
have  made  him  my  God,  by  yielding  him  his  sove- 
reignty in  my  heart.  Besides  the  present  evidence 
of  his  blessed  Spirit,  clearing  the  same,  and  many  pe- 
culiar tokens  of  his  love,  which  I  daily  do  enjoy; 
though  sometimes  the  beams  of  his  favour  are  eclip- 
sed. Those  that  are  God's,  besides  their  interest  and 
right  in  him,  have  oft  a  sense  of  the  same  even  in  this 
life,  as  a  foretaste  of  that  which  is  to  come.  To  the 
seal  of  grace  stamped  upon  their  hearts,  God  super- 
adds a  fresh  seal  of  joy  and  comfort,  by  the  presence 
and  witness  of  his  Spirit.  And  shows  likewise  some 
outward  token  for  good  upon  them,  whereby  he 
makes  it  appear  that  he  hath  set  apart  him  that  is 
godly  for  himself  as  his  own.  Psalm  iv.  3. 

Thus  we  see  that  discussing  of  objections  in  the 
consistory  of  the  soul,  settles  the  soul  at  last.  Faith 
at  length  silencing  all  risings  to  the  contrary.  All 
motion  tends  to  rest,  and  ends  in  it.  God  is  the  cen- 
tre and  resting  place  of  the  soul,  and  here  David  takes 
up  his  rest,  and  so  let  us.  Then  whatsoever  times 
come,  we  are  sure  of  a  hiding  place  and  sanctuary. 

Jilthough  the  fig-tree  shall  not  blossom,  neither 
shall  fruit  he  in  the  vines,  the  labour  of  the  olive 


THE  soul's  conflict.  295 

shall  fail,  and  the  fields  shall  yield  no  meat, ^^c, yet 
I  ivill  rejoice  in  the  Lord,  I  will  joy  in  the  God  of 
my  salvation.  Hab.  hi.  17. 

He  that  dwelleth  in  the  secret  place  of  the  most 

High,  shall  lodge  under  the  shadow  of  the  Almighty. 

I  will  say  of  the  Lord,  He  is  my  refuge,  and  my 

fortress;  My  God,  in  himivill Itrust,  Psalm  xci.  1,2. 

My  strength  and  my  heart  faileth,  but  God  is  the 
strength  of  my  heart,  and  my  portion  for  ever. 
Psalm  Ixxiii.  26. 


THE  END. 


I'r'""'""  [tieological  Semmary-Speer  Library 


1    1012  01091    1578 


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